[John Wyclif (d. 1384) was well acquainted with the medieval traditions of just war and crusading articulated by theologians and canon lawyers. Yet he had become disillusioned with a Christian society that exploited these traditions to pursue destructive policies of repression and conquest, thereby forsaking the eternal Law of Christ. For Wyclif, the Law of

[The author examines a basic question for theological inquiry: how is congruence between past and present meaning achieved in tradition and in theological judgment? He begins by criticizing the account of traditional continuity offered in the recent work of Kathryn Tanner and by considering the limits of correlation in explaining congruence in theological judgment. Constructively,

[The intercessory role of the saints often is ignored today in favor of the saints’ role as models of holiness. This can obscure the theological truth communicated profoundly in invocation and intercession, namely that Christ’s work is victorious in all times and places and unites all in one eschatological communion of response to his offer

[The author clarifies two dominant methodologies that persist in U.S. Catholic social ethics as represented by J. Bryan Hehir and Michael J. Baxter. A comparative analysis of these reformist and radicalist approaches along with their theological foundations challenges contemporary perspectives on their coexistence, and it suggests ways in which the two might mutually inform one

[The author provides a bibliographic study of recent publications concerning the scandal and the crisis in the Catholic Church. He focuses on three groups: priests (who are they?), the laity (how can they more fully participate in the life of the Church?), and bishops (what must they do to lead and govern more effectively?). The

[The survey addresses recent publications in five areas: (1) foundational resources and approaches; (2) Catholic social thought; (3) faith and public life; (4) reconciliation and social conflict; and (5) environmental and economic ethics. Recurring issues include: praxis-based approaches, the common good and human rights, religion’s role in public life, restorative justice, as well as attention

[The recent “Letter on the Collaboration of Men and Women” (2004) published by the Congregation for the Doctrine of the Faith continues Pope John Paul II’s strong affirmation of women in church teaching, but also unfairly critiques two forms of feminism. Contemporary philosophical and theological feminist reflection on both equality and difference suggests a better,

[The author offers a new approach to Augustine’s understanding of Church and exegesis by concentrating on his practice of preaching about the psalms. More than other biblical books, the psalms were conceived not principally as texts to be explained. Rather, they were the “voice of the whole Christ” that gave expression to a wide variety

[Reviewing 20th-century research into the origins of the Eucharist, the author observes that many of the Church’s theologians have yet to appropriate the significance of what is commonly accepted as historical fact by exegetes and liturgical theologians, namely, that there is no clear line of development from the Last Supper of Jesus to the theologically

[The author investigates the nature and function of affective cognition through connaturality in Thomas Aquinas. Its modulations are disclosed in the human attraction to happiness, in emotions and their moral significance, in the affective virtues (fortitude and temperance), and in the gifts of the Holy Spirit. Finally, the article notes some convergences between the thought