Happiness and rationality are the same. Philosophy and Religion (and Art) have the same Content. There is no absolute contingency. The world is rational. A philosophy of theology is premised to any theology of philosophy. Revelation of glory, manifestation of manifestation as such, not of anything else, fulfils religion, “interpreting spiritual things spiritually”.

This paper explores the meal scenes in Mark's gospel and examines the theme of Divine Hospitality in the Old Testament. In doing so, a connection is made between the table fellowship of Jesus and the Kingdom of God. The article concludes by reflecting upon ecclesiological practices of the Eucharist in light of the inclusivity of table fellowship. The argument is that by attending to the meal scenes in the gospel of Mark, an understanding of the Kingdom of God manifests and should shape the way the Church practices hospitality.

The purpose of this paper is to examine the role of charity in the moral life by focusing on the nature of charity and its requirements. What does it mean to say that someone has charity? Through an examination of the virtue of charity: subject, object and order, I will establish the necessary way in which charity functions as love of neighbor, including the love of God through love of neighbor. Focusing then on love of neighbor, I will examine what, for Aquinas, is constitutive of living charity through mercy, beneficence and almsgiving. Throughout, I will argue that one cannot have charity without living charity through love of neighbor.

Starting from a statement of Thomas Aquinas to the effect that even though a saw made of glass would be more beautiful than one made of iron, it would not fulfil its artistic end, it is argued that we have largely lost an awareness that the fine arts in their pursuit of beauty must also have a connection to some end, just as the saw does to cutting, and that seeking beauty in the abstract and divorced from such an end has had deleterious effects, including the loss of the artist's social role, the disappearance of the fine arts from everyday life and their replacement by objects of mass culture. This process is particularly illustrated by the history of the connection between poetry and music.

The Catholic Church's efforts at evangelization must include even its own members in an age of growing secularization wherein religious impulses can be subordinated to culture even unconsciously. Bernard Lonergan observed that religious values should transcend cultural and personal values. But prominent advertising confirms that in contemporary Western societies religious values are subsumed under others, even where spirituality may be held important. The goal before the Church, then, is a transposition of values possible in focus upon a common perception of theology and the culture reflected in advertising—the felt transcendence of the human person. The Second Vatican Council called for the Church to engage with the world; if the message served by the Church is to be heard above the din of the larger culture, it must be delivered in manners persuasive upon the sensibilities of contemporary people. The powerful cultural transmitter that is advertising may assist in this task, for study of the anthropologies of advertising and theology reveals certain surprising commonalities suggesting that methods, if not media, could be equally effective in both realms. Advertising's use of ethnography and narrative, in particular, may provide lessons for the Church in defining audiences and targeting the message to them.

This article seeks to reappraise the scholarly work of Bede Jarrett OP by drawing out his debt to Sir Ernest Barker. A shared interest in medieval political and social institutions, and in the constitution of the Dominican Order as a model of voluntary association, infused Jarrett's thinking with the tenets of English political pluralism and enabled him to produce a body of work that paid as much attention to concrete political form as to social ethics. As such his work establishes links with nineteenth and early twentieth-century Christian Socialism, as well as echoing certain current preoccupations within political theology.

I examine the question of how tradition is received and passed on within the Church's Councils with specific attention to the problems of continuity and discontinuity. I use the example of Vatican II's ‘Declaration on the Church's Relation to Non-Christian Religions’ to explore the question of hermeneutics in both receiving and passing on the teachings of the Church. By looking at the historical development of this document I try to show that three important factors at work: first, the question of biblical interpretation; second, the question of determining which elements of tradition are authoritative and which not; and third, the influence of non-theological factors upon theological articulations. Through examining these factors, I argue for one particular approach to Council hermeneutics that is able to include and correct three other approaches. I argue that correct interpretations of Council documents do not represent the closure of tradition, but the opening up of tradition to future reception and re-formulation.