Globalization is often portrayed as ushering in a world without borders, a mobile world where everything is shifting. This essay aims to nuance this portrayal by examining different kinds of mobility in the globalized world and the identities they create. It begins with examining two typical figures from a globalized world: the migrant and the

Migration has always been woven into the fabric of global patterns of integration. While migration brings both positive and negative political and economic changes to migrants as well to the sending and receiving countries, it also creates the conditions for migrants, in particular, to struggle with and open themselves to new commitments of faith. This

Does postcolonial theory that cogently presents postcolonial perspectives on globalization have relevance for theology? The article argues that postcolonial theory’s emphasis on eschewing identity-based strategies for liberation is an urgent necessity in a globalized and militarized world. Postcolonial theorists seek justice and care for the poorest women and children of the Global South, arguing that

Impacted by the technologies that make the world a single place, the theological discourse on religious pluralism comes to expression in the era of globalization as religious differences are in ever greater contact. However, the construction of religious identity that emerged in the early stages of globalization may need to be rethought and theologies constructed

Theological considerations of the cultural effects of globalization have focused largely on homogenization: the erosion of local cultures by some dominant globalizing culture. This article considers three contrasting analyses. Globalization also fosters cultural fragmentation and purification, the abstraction of culture and social space from geographical space, and a reduction of culture to identity. These additional

Much discussed since Vatican II is the question whether, in making the change from saying that the church of Christ is the Catholic Church to saying that it subsists in it, the council intended no longer to claim strict identity between the church of Christ and the Catholic Church. Francis Sullivan discusses the explanations of

A bibliographical review of themes in fundamental moral theology over the past four years evidences an astonishingly frequent reference to crises—in identity and in the Church. Reviewing the literature also yields other more promising developments wherein ethicists are becoming more theological and historical in their work.

The AIDS pandemic has focused renewed attention on the relationship between the promotion of health and the protection of human rights. Recent work by Paul Farmer and others challenges bioethics to address urgent questions of global health equity not only on the level of method but in the form of strategic partnerships with the most

Catholicism, with other religions, continues the critical grounding of ecological concern within its tradition. Contemporary theologians offer varying approaches to environmental ethics, from ecologically sensitive Christian humanism to a more radical repositioning of the human person within a creation charged with inherent value. A common emphasis is the connection between ecological damage and social justice.

Pope John XXIII’s prayerful phrase “a new Pentecost” linked Vatican II with the Holy Spirit and has interpretative potential. It focuses the pneumatological dimensions of the epochal event and documents. The article considers Pentecost in the constitution of the church, emphasizes the pneumatological difference, underlines the finality of Vatican II toward renewal in the church’s