[Philosophers have struggled with value theory as one of the most recalcitrant problems for environmental ethics. Theologians can benefit from their efforts when retrieving and reworking notions about the goodness of creation in patristic and medieval texts, particularly those by Augustine, John Chrysostom, and Thomas Aquinas. This process yields a religiously motivated rationale for intrinsic-instrumental

[Ecclesiologists have long acknowledged a possible role for the social sciences in their discipline. The author examines the difficulties theologians face in utilizing the social sciences, given the diversity of approaches in that area, and the more profound issue that the social sciences can never be theologically neutral. It concludes that the only way of

[The author demonstrates how Ghislain Lafont looks “through” the critiques of meta-narrative and ontotheology for an appropriate ground for theology. Lafont appeals to sacramental memorial as the starting point for a response to postmodern critiques, a response that is shown to be both balanced and faithful. When presented in relation to the works of two

[Thinking in the key of disability reconfigures scientific presumptions to accept identified genetic anomalies as instances of the great diversity possible in the human genome. While genetic testing and diagnoses advance, the secrets of 30,000 genes in human DNA yield slowly, providing remedy only rarely. Promises aside, genomic medicine can relieve suffering or further oppress

[Cardinal Martini, archbishop emeritus of Milan, and currently scholar in residence in Jerusalem, delivered this inaugural address on November 17, 2004, during a three-day international congress held at the Gregorian University on the occasion of the 100th anniversary of the birth of the Canadian Jesuit Bernard J. F. Lonergan (1904–1984). The congress explored the contribution

[Cardinal Martini, archbishop emeritus of Milan, and currently scholar in residence in Jerusalem, delivered this inaugural address on November 17, 2004, during a three-day international congress held at the Gregorian University on the occasion of the 100th anniversary of the birth of the Canadian Jesuit Bernard J. F. Lonergan (1904–1984). The congress explored the contribution

[Feminist Mariologies are partly the reaction of a justified anger to centuries of discrimination against women enshrined in the very Scriptures, in the central theological tradition, and in the life of the Church. Mariology allows feminists to reflect on exegesis, patriarchy, equality, autonomy, obedience, sexual life, social roles, and professionalism. The rejection of all subordination,

[The author analyzes U.S. Catholic perspectives on economic livelihood at the beginnings of the 20th and 21st centuries, giving particular attention to the influence of beliefs and practices surrounding gender. Contemporary Catholic advocacy for worker justice, the author contends, will increase its credibility and efficacy if its fundamental moral commitment—to universal access to economic livelihood—is

[The identity of the family as the domestic church is not self-evident yet it has sustained serious theological development since Vatican II. The question is whether or not the trajectory it has followed has always been legitimate. With greater acceptance, the problems of authentic appropriation have emerged. This essay will examine the trajectory which the

[The author’s point of departure is the fact that both “liberals” and “conservatives” appeal to John Henry Newman to support their positions. However, Newman’s attitude towards “liberalism” was much more nuanced than either party acknowledges. His own theology was characterized by a continual struggle to maintain a tensile unity between opposing tendencies and concerns. Hence,