For many Christian theologians and non-Christian theorists about Christianity, tragedy has no serious place in a Christian conception of the world; at best, tragedy is an episode overcome by the triumph of resurrection. Drawing on Karl Rahner’s theology of freedom, this article argues that including a sense of the tragic in a Christian conception of

Theologians writing on Our Lady of Guadalupe strive to articulate a Christian response to a momentous event: the conquest, evangelization, and struggles for life, dignity, and self-determination of the peoples of the Americas. This article critically examines theologies of Guadalupe from their colonial foundations, to their reconfiguration during the rise of the Mexican nation, and

This study of Aelred of Rievaulx’s understanding of marriage as a Christian state of life first considers his work in the context of earlier written souces and the debates about marriage in the twelfth-century schools; it then exposes Aelred’s thinking on the sacramentality of marriage, the position of woman in the marriage relationship, and the

The article attempts to bridge the gap between virtue theory and rights theory by asking what virtues are needed to recognize and protect human rights in concrete circumstances. Drawing on legal cases from Australia and the United States as examples, the author argues that three types of imagination are necessary: ontic, empathetic, and strategic.

Theological ethicists around the world are turning toward history to comment on the method and arguments of earlier authoritative voices. The intent of this turn to the tradition is precisely to liberate theologians so as to find grounds for Roman Catholics to enter into greater dialogue with others around the world. To examine this development,

The Note surveys scholarship in social and economic ethics between 2004 and 2008, focusing on economic ethics and the financial crisis of 2008. The author analyzes the crisis through a Catholic economic-ethical lens that highlights principles of intelligibility, accountability, incarnation, solidarity, and preferential option for the most vulnerable; she also suggests trajectories for prescriptive responses