[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

[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior

[One way to submit oneself to the will of the divine is to contemplate the revelations of the Qur’ân. For Muslims, it is God manifested in human speech and for centuries Muslims have attempted to study the surface and hidden meanings of the Qur’ân in order to know more of Allâh’s presence. The author explores

[Classical Hindu thinkers perfected their orthodoxy and orthopraxis in part by critiquing alternatives. Relying on hierarchies in knowledge, education, morality, and even human nature, they judged other positions defective versions of their own. Theists additionally found God implicitly present in other incomplete, misguided beliefs providentially permitted by God for a time. Likewise, Hindu theorists of

[Recent Vatican documents affirm a unique salvific efficacy for the Catholic Church by establishing its representations of the Absolute as uniquely close to the Absolute. But what is the human problem necessitating salvation? Buddhist traditions have defined that problem as the human tendency to absolutize and cling to representations, in daily life and in religious

[Adherents of a particular religion consider their own tradition as absolutely authoritative for them in regard to ultimate destiny and norms for human living. The author here examines three views of the Supreme Way in Japanese Buddhism, namely, of Kūkai, Dōgen, and Nichiren. He then sets these views in conversation with Catholic perspectives on key