The widely publicized British case of Charlie Gard became an international cause célèbre when the treating physicians petitioned the British courts to prevent the parents from taking their dying child to America where a physician held out promise of an unproven experimental therapy. The case became more sensationalized when the press reported that Pope Francis had intervened in the case against the position of the Vatican’s Academy for Life on the appropriate response to a patient with a lethal genetic disorder for which there was no known treatment. A review of the centuries-long teaching of Catholic moral theology on care of the dying demonstrates that the pastoral concern of Pope Francis for the grieving parents did not signal a change in church teaching on the care of the dying patient or reveal a disagreement between Pope Francis and the Academy for Life’s position on the appropriate care of Charlie Gard.

This article argues that the call in Laudato Si’ for an integral ecology can also be understood as teaching about the church. It first excavates the theological presuppositions on which the practical teaching of the encyclical rests, that the interrelation between church and context is constitutive of ecclesial tradition. It suggests that Laudato Si’ provides

Theologians have demonstrated curious restraint in assigning theological meaning to the parish. I argue here for a renewed attention to the parish as an “ecclesial place,” that is, a geographical site situated in particular contexts where ecclesial relationships of communion unfold by the power of the Holy Spirit for the sake of God’s mission. Simply

Vatican II envisioned a revived permanent diaconate modeled on Christ the servant. That view, well grounded in subsequent church documents and widely appealed to in theological reflection, is criticized increasingly as lacking theological integrity or practical guidance for ministry. This article examines the metaphor itself and its application to the diaconate, concluding that the office

There exist very different accounts about the attitude of Joseph Ratzinger/Pope Benedict XVI to interreligious dialogue. Does interreligious dialogue aim at truth and intertwine with mission, or is it an impossibility that needs to be replaced with an intercultural dialogue about peaceful coexistence and common values? This article traces the complex history and relationship of

This article reconsiders the relationship between vision and faith, recuperating an understanding of the “ray of darkness” accented by Church Fathers such as Gregory of Nyssa and Dionysius for a fuller understanding of the beatific vision. Vision and faith are not ultimately two opposite movements, but rather two inseparable aspects of one dynamism leading to

Theodore M. Hesburgh, CSC, was the driving force behind the 1967 Land O’Lakes Statement—a watershed document that affirmed both the distinctive identity of Catholic universities and the “true autonomy and academic freedom” they needed to excel. This article explores the prominent role of theology in the Land O’Lakes Statement by means of an examination of

This article explores the significance of the Eucharist in the context of the global refugee crisis. It analyzes this topic in light of the mass that Pope Francis celebrated on the island of Lampedusa on July 13, 2013 and the chalice he used that was hewn from the driftwood of a refugee shipwreck. Drawing on

The benefits of the approach of “receptive ecumenism” are becoming increasingly appreciated within ecumenical circles. A primary focus is the way a particular Christian tradition can learn from another and, in a mutual exchange of gifts, receive gifts that have not been part of one’s own tradition. This essay views this dynamic in terms of

The 2017 Reformation Centenary is the first commemoration to take place during the ecumenical age and marks fifty years of Lutheran–Roman Catholic dialogue. The current ecumenical landscape is a tale of two cities, one of ecclesial fragmentation that exists simultaneously with new relationships of communion and ecumenical progress. The way forward requires the discernment of