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

Why has purgatory virtually disappeared from Catholic belief and practice since Vatican II? A competitive spirituality, gravitating around the religious vocation of ascetics from the late Middle Ages, enabled the doctrine by extending the temporal horizon within which God’s favorable judgment could be secured, first, in the lifelong practice of ascetics in their spiritual competition

Debate on the resurrection of Jesus tends to focus either on the likelihood of Jesus’ body rising physically from the tomb or on the form in which it appears to the witnesses. The first part of this article provides a snapshot of recent literature on Jesus’ resurrection. The second part argues that there is no

Contemporary debates about the relationship between philosophy and theology may be illuminated by comparing Aquinas’s doctrine of philosophical wisdom to Bonaventure’s. For both, philosophical wisdom apprehends God as creator through the medium of creation; the resultant act is therefore distinct from that of theology, which apprehends God through revelation. But Bonaventure also speaks of the

Alfred Loisy’s enduring significance, in Maude Petre’s view, lay in his struggle to define the relationship between religious faith and facts accessible to historical critics. Arguing from both his understanding of religious faith and his commitment to historical scholarship, he opposed what Petre called the “theologico-scientific presentation of dogma” prevalent in the Roman Catholic Church