Archbishop Bernardin recommended that, in the relationship between magisterium and theologians, two extremes are to be avoided. On the one hand, there should be no imperialism on the part of the magisterium, co-opting theologians merely as mouthpieces for magisterial teachings. On the part of theologians, on the other hand, there should be no secession from the magisterium that would give theologians absolute autonomy and freedom from accountability. This essay analyzes the diverse charisms of magisterium and theologians and argues that they are complementary and that both parties should relate in the dialogue of charity recommended for ecumenical discussions in Pope John Paul II's Ut Unum Sint. This dialogue of charity, the essay further argues, should not be restricted to only magisterium and theologians but should embrace also, for upbuilding the Church, the entire People of God journeying together to the Holy Mystery.

This essay challenges the various considerations of people with disabilities that have long excluded them from interpersonal relationships beyond those they enjoy among themselves and their families. The Gospel calls for a different stance especially in light of Jesus' outreach to those with disabling conditions of many kinds, as well as in light of the crucifixion which marks Jesus forever with the disabling and disfiguring scars of a scandalous execution. The essay exposes a history of stigma and oppressions from which people with disabilities have suffered and asks where justice and mercy must serve people who have been set apart.

A significant point of contention in contemporary construals of continuity and discontinuity centers on the veiled logics of power/interest at work in human constructions of knowledge. In this paper I explore how the insights of anthropologist Mary Douglas might contribute towards a rethinking of memory and tradition within the ecclesial community. I argue that Douglas' perspective on the covert processes that create the social goods of both community and knowledge offer an important heuristic guide towards a more transparent analysis of tradition and how it functions in a globalized world. If continuity is both a claim and a practice that peoples make from shared histories for shared futures, the ecclesial claim and practice of continuity must enact a gospel reflexivity that is both critical and counter-intuitive in its hermeneutical retrieval of the memoria Christi. I conclude this paper with a detailed exploration of two dimensions such a critical, counter-intuitive hermeneutic might include.

This article provides a critical interpretation of Gerard Manley Hopkins' poetry and vision of reality by comparing some of his focal ideas with those of Alfred North Whitehead. There is a fairly explicit theological cosmology in Hopkins' poetry, just as there is poetic expression in the cosmology of Whitehead. The creative and idiosyncratic terms and phrases of Hopkins are explained as they are correlated with technical terms in Whitehead's cosmology. Some of the comparisons or tentative equations worked out in this article include creativity in Whitehead with instress in Hopkins, concrescence in Whitehead with inscape in Hopkins, style in Whitehead with selving in Hopkins, selftaste with satisfaction, and transmutation in Whitehead with rhyming in Hopkins.