To the “moderate consequentialism” that has emerged as new moral theology in recent years and is now represented by many moral theologians an alternative is proposed: relational moral theology or relationalism. In moral theology the consequentialist or means-end model cannot bear the weight of being the fundamental model of moral norm-making and decision-making; and a relational model, which is apt for this function, should replace it. Moreover, “moderate consequentialism” developed out of an insufficient reconsideration of the traditional ethical categories, moral and physical evils, which resulted only in slight modification of these philosophical categories. Still needed is the radical reconsideration of evil that introduces a theological understanding of it into moral theology. And once introduced, this theological understanding of evil itself calls for a relational model of moral norm- and decision-making in moral theology.

For the past sixty years Eric Voegelin has probed the foundations of order and history. After explaining how Voegelin understands “order” and where he places the historical leaps in being that best disclose it, we fix our sights on the noetic differentiation of consciousness—the clarification of human reason launched by classical Greek philosophy. In Part One we expose Voegelin's view of noetic differentiation, beginning with his version of the classical discoveries by Plato and Aristotle. Next we trace the decline that came with the stoics and religion. Finally we conclude with the reality of differentiated reason and what it opens upon. In Part Two we apply this exposition to religion, pursuing the implications of Voegelin's noetic differentiation. The application takes us first to the eros for the divine ground that Voegelin's noesis manifests and the various ways that this eros shows itself in the different religious traditions. Second, the application shows the relevance of noetic differentiation for liberation theology and the theology of revelation.

Part I discusses the recent history of Roman Catholic biblical scholarship which has led to the emergence of the problem of how the results of scientific biblical research can and should be integrated into the pastoral project of the Church. It suggests that the original division of labor among biblical scholars, theologians, and pastors is no longer visible (if, indeed, it ever was).

Part II describes three models of biblical research in terms of the conception of Scripture and the theory of interpretation operative in each. The three models are not proposed as equally adequate. Proof-texting, the model which was paradigmatic prior to Divino Afflante Spiritu (1943), is presented as seriously defective. Historical critical exegesis, the model which has been, and to a large extent remains, paradigmatic is shown to be considerably more adequate. However, a variety of forces is placing pressure on this model, revealing its inadequacies when it terminates in historical reconstruction. The third model, the hermeneutical, seems capable of integrating exegesis into a process of interpretation which will prove more adequate to the task of revealing both what the text meant in its own time and culture and what the text means today.

Part III draws out the implications of each of the three models for the relationship between biblical research and pastoral practice.

Marxist analyses can contribute to Christian human rights thought in four areas. First, Marx's anthropology emphasizes process and sociality over fixed or determining human qualities. The species-being concept counterbalances cynical forms of Christian “realism” and secular, genetic determinism. Second, Marx's analysis of rights under capitalism engenders the claim that human rights begin with the right to a non-exploitative social structure. The Marxist critique reinforces the biblical injunction against identification with an unjust status quo. Third, current Marxist analysis of the historical failure of socialism generates hope based on learning from the past. The analysis can help Christians to hope and work for earthly embodiment of human rights short of the Kingdom. Finally, Marxism and biblical thought converge in pointing to the oppressed as crucial for obtaining human rights. Christians and Marxists have common criteria for a human rights agenda.

A survey of recent Christian literature on the dialogue with Buddhism reveals a conversation which is new in both spirit and content. This article summarizes these new directions in five areas: (1) the methodology of dialogue; (2) the nature of the Ultimate and of religious language; (3) religious experience as an experience of selflessness; (4) the value and need of acting in the world, and (5) the unique, salvific mediation of Jesus and Gautama. In each of these areas, suggestions are offered as to how the new insights from the dialogue with Buddhism might aid in clarifying questions and incoherencies in present-day Christian doctrine and practice.

The Bhāgavata Purāna, a ninth century encyclopedic Hindu text, combines Vedantic non-dualism and Vaiṣṇava devotionalism or love of God. Its non-dualism accommodates the reality of the universe with its individual selves in the all-encompassing reality of God. The BhP has two forms of devotion: one is a meditation which absorbs the devotee within the unity of God's reality; the other is an ecstasy which glories in separation from God in order to love God more. The Eros-Agape motif is used to compare this tradition of the love of God with those of Christianity, Islam, and Buddhism. Like them, the BhP stresses the personhood of God; unlike them, it stresses an ontological, not a mystical or spiritual, union of Deity and devotee.

The recitation of the nembutsu, a plea for salvation in the form of the ejaculatory prayer, “I call on Amida Buddha,” far from being an aberration of Buddhist practice, is an organic development of doctrine and practice based on early Mahāyana thought. With its roots in the work of Nāgārjuna and Vasubandhu, the practice grew from a perception of the Buddha's compassion being such that it would create a provisional paradise within which searchers for enlightenment could dwell, so that, free from the cycle of karma-defilement-suffering in this world, they could more readily attain ultimate enlightenment. The nembutsu is the response of an individual to the compassion of the Buddha, a selfless acceptance of that compassion which allows the individual to be drawn into it, thus being ushered into enlightenment itself. The prayer of the nembutsu is itself a participation in the reality of enlightenment.

This essay examines the role that the theory of “first principles” plays in Newman's critique of Locke's cognitive-ethical norms. The first section examines in detail Newman's strategy against Locke and argues that there are, in fact, two distinguishable strategies, each with a different concept of the nature and epistemic function of “first principles.” The second section retails examples of what Newman considered to be “first principles” and discusses Newman's claim that our acceptance of these principles is “instinctive.” The final section raises the question of the justifiability of “first principles” and, by reintroducing the distinctions drawn in the first section, argues that Newman can distinguish between “first principles” and unwarranted prejudices and, simultaneously, maintain his criticisms of Locke.

A special challenge of theology courses in the private liberal arts college is the ability to maintain an institutional commitment to identifiable moral and religious values while at the same time respecting the personal and academic integrity of a pluralistic student body. The Ultimate Questions course has been constructed to introduce such students to fundamental religious questions, problems and critiques and to demonstrate that these considerations begin in a wide variety of human experiences, activities and conceptualizations. Having depended on such thinkers as Tillich and Rahner to suggest that the religious problem is ultimately the human question, the course turns to an investigation of mainline Christian doctrine, worship and praxis as distinctive responses to the ultimate questions.

Theological vision can be incorporated in a film's style. This is true, clearly, in the films of Robert Bresson. Understanding the Bresson style from within its tradition of cinematic conventions can illuminate its theological vision: his Realistic film style creates a representational form which renders tangible the human caught intrinsically in the embrace of the Divine.

This essay examines an approach to teaching theology in which “asking and feeling” are equally important concerns. It is argued that courses in theology can be structured in ways that eliminate the cognitive-affective dichotomy, while providing experiences whose motivational appeal enhances dialogue and the prospect of individual growth. Special attention is given to: (1) ways of structuring the classroom experience so that students become responsible for their own learning; (2) activities designed to enhance the self-concept; and (3) methods for developing interpersonal communication skills that promote effective group discussion.

The undergraduate course described introduces the academic study of religion. It summarizes basic Christian teaching on God, Salvation, Jesus Christ, Trinity, Church and Sacraments, Eschatology; promotes objective intellectual reflection on basic Christian teachings and on the religious experience that inspired them; introduces the student to academic religious literature, promotes informed dialogue among students of various religious traditions.

The following article describes an alternative undergraduate introduction to the Bible course which uses six biblical selections in tandem with six readings from modern literature. Besides being an introduction to various forms of literary criticism, this format makes the biblical ideas more obviously relevant and invites students to theologize personally. Eventually the course becomes a biblical anthropology.

College students seldom have an adequate backdrop against which to view and evaluate their present experiences and, consequently, are hindered in their growth into responsible adulthood. Although scripture could be an enlightening and stabilizing touchstone for their experiences, students are not sufficiently familiar with this unique aspect of their heritage nor their basic claim to it. By means of a course developed at Saint Mary's College, Winona, basic scriptural themes and experiences were identified and then perceived through their expression in literature. As a result students were stimulated to insights which promoted personal understanding and acceptance; the human experience initially brought forth in scripture, recalled and interpreted through literature, tended to surface as their personal story.