[The Second Vatican Council has been received in stages in the United States. Pope John XXIII’s opening address and the council’s awareness of the interplay between doctrine and life, between faith and history, shaped the first generation of Church leaders and enabled them to develop a distinctive pastoral vision. Within a contested field of changing
[The author first examines the growing phenomenon of multiple religious belonging by outlining the theology of religions known as “inclusive pluralism” which serves as its theological underpinning. Next he offers a composite sketch of multiple religious belonging on the basis of concrete experiences of well-known Christian practitioners of multiple religious belonging. He concludes by offering
[One of the most important sources for reconstructing early Christian liturgy has been the Apostolic Tradition attributed to Hippolytus, a Roman presbyter, anti-pope, and martyr of the early third century. In this study the author reviews recent scholarly investigation and commentary on this significant document and concludes that it cannot be securely attributed to a
[For the early Syriac writers, the universe, having been created by the Word, is by nature symbolic and finds completion in the Incarnation. Salvation history is a succession of types and antitypes that await realization in Christ. His theandric actions on earth bring forth new types, the Church and the mysteries/sacraments. The mysteries in turn
[Martha Nussbaum in her Upheavals of Thought: The Intelligence of Emotions presents a philosophical theory of emotions that interacts with contemporary research in other sciences. Although she has drawn upon the same Aristotelian and Stoic sources as did Thomas Aquinas, she pays scarce attention to his work. The purpose of this present article is to
[Convictions about human personhood, rooted in an analysis of women’s experience, are often foundational to Catholic feminist theologians. Drawing on the work of Mary McClintock Fulkerson and Rebecca Chopp, the author identifies challenges to Catholic feminist theological anthropology. Fulkerson and Chopp adopt a poststructuralist approach to human personhood, emphasizing the relationships that exist among human
[The author replies to criticisms of his work on the ordinary universal magisterium and to his interpretation of the work of Francis A. Sullivan. He offers further reflections on the ordinary universal magisterium based on issues stimulated by Gaillardetz’s reading of Sullivan. While acknowledging that the consensus of theologians can be a way to recognize
[In the course of his critique of Richard Gaillardetz’s views on the ordinary universal magisterium, Professor Welch also called into question certain formulations on that topic articulated in various writings of Francis Sullivan. To clarify his own position and to elucidate further his own convictions, Sullivan here expatiates on his original intention and contextualizes several
[Theologians have discussed for a century and a half the ecclesial institution of the ordinary universal magisterium of bishops when it functions apart from an ecumenical council. Teaching by bishops from the entire world involves the activity and identity of the bishop and his relationship to other Christians who ponder and teach the faith. Analysis
[Catholic thinking about other religious traditions has continued to develop rapidly since the Second Vatican Council. The author discusses the impact of conciliar texts, the thought of John Paul II, the “pluralist” and “regnocentric” theologies of religion, and the practice of interreligious dialogue on Catholic views of other religious paths. The multiple issues selected for
