[The author argues that Flannery O’Connor’s fiction and critical prose are informed by a theological understanding of symbol, a narrative Christology from below, and a consciousness of her task as a religious writer of modernity. This places her work in mutually constructive conversation with the writing of postmodern Christology, represented, for instance, by Roger Haight’s

[The author examines various trends and methodological developments in African Christian theology, particularly processes of “ordering” and subsequently “disordering” as a particularly African theological method. His framework suggests that colonialists and theologians shared a common purpose, namely ordering, and as a result, theology and colonialism developed related methodologies of ordering knowledge. In the postcolonial era

[Several earlier essays in this journal have explored questions such as whether it is possible to speak of intercultural dialogue about the common good in an era of globalization, or whether one can even seek a “global ethics.” These questions are more poignant and critical since the tragic events of September 11, 2001. The author

[Many Christians find the Christian Bible, comprised of the Old and New Testament, diffuse, lacking unity, and therefore difficult to use in systematic theology. Yet the Bible itself uses a powerful organizing principle that spans both testaments and unites them, namely the Exodus in its dual aspects of liberation and formation. There are three Exodus

[While respecting the freedom of expression inherent in Sally McFague’s notion of “metaphorical theology,” the author argues that the choice of a single governing image or set of interrelated images (e.g., the notion of God as a community of divine persons) is much more suitable for expansion into a systematic theology adequately representing the God-world

[This brief ongoing survey reviews some current literature on martyrs with special emphasis on those who have died for the faith in our own time. The author also addresses the claim that this literature is not only hagiographic (in the best sense of the word) but also a frequently overlooked resource for theological reflection.]

[In section one of Notes on Moral Theology the author shows how a number of writers have argued that the weight of magisterial authority varies in accordance with the strength of the link between revelation and the teachings in question. Some have also pointed to the need to see the whole Church as a community

[Over the past several years, Latin American moral theology, in which liberation theology and its ethics play a prominent role, has been creatively developing its method and content in response to social and cultural changes. While many have incorporated the personalist approach of postconciliar moral theology, it is from the perspective of the victims that

[Drawing on the classical understanding of theology as faith seeking understanding, the author explores the structure of a systematic ecclesiology, arguing that such a theology must be empirical, critical, normative, dialectic, and practical. He further maintains that such a goal requires the critical engagement of the social sciences. His position is illustrated though an analysis

[The author seeks to show the consonance of Thomas Aquinas’s and Francisco de Vitoria’s views of natural slavery in the context of developments in natural rights theories. Against two views, one of which indicts Aquinas, and the other, Vitoria, for an unchristian perspective on slavery, the article shows that neither Aquinas nor Vitoria had the