Following the fall of mainstream secularization paradigms, this article suggests opportunities arise for considering social and political life as ‘religious’ phenomena and, specifically, for using Taylor's pregnant notion of ‘social imaginaries’ as a bridge between ‘secular’ and ‘post-secular’ social science. Thus, themes implicit in A Secular Age are made explicit and used to challenge how social science is done in ‘post-secular’ times.

Esoteric and often frustratingly organised, his utopian philosophy has been dismissed, by Christians and Marxists alike, as a confused and idiosyncratic amalgam of heresies. Yet within his writings, which span half a century (born in 1885, he died at nine-two), there can be shown to be a remarkable unity of thought. Furthermore, themes and perspectives can be discerned which arguably continue even today to be of relevance to both Christianity and Marxism and to the dialogue between them, and which make Bloch a philosopher of more than just historical interest.

The Pope’s encyclical on Development, Populorum Progressio, has drawn attention to a man, Père Lebret, who is better known in many parts of the Third World than in Europe and particularly in the English-speaking world, but whose life is, nevertheless, expressive of one of the main trends that have marked the development of humanity and of the Church during the last decades.

In marking him out as one of the principal instigators of this encyclical, Paul VI knew better than anyone that he had not intervened in its detailed preparation simply as an expert, but that it was his experience and his life which had given him the essential inspiration for it. And those who knew him realize that his work and thought are one with his life; so much so, that if his writings were to pass away, in the way writings do, there would still remain the mark he has left on the history of his time and the direction which, largely thanks to him, some men and some commissions have given to their life and work.

In our present preoccupation with the problem of our relations with the Third World, it would, therefore, seem to be useful to recount the main stages of his life, in order to understand better some of the forces which determine the direction of history in the sense of an ever closer interdependence of nations.

Daphne Hampson:

Obviously the Christian church is better off with feminists than without feminists. Therefore if one is a feminist and a Christian one should stay in the Christian church and work for change. I do not underestimate what that means: how time and energy consuming, how discouraging and at times undermining it is. I remember well. We need feminists at every point in society, and I have no desire to criticise others who are holding the front at a point where I am not and cannot be. The only reasons for leaving can be that one is too desperately hurt, or that one no longer feels at home within the Christian church and religion. For me the break was not easy. As one thing after another fell away—going to the eucharist, reading the Bible, I came to wonder whether anything would remain. But prayer and a love of God, which were simply too deep in me, held. In some ways I have managed to rebuild. My religion is now more closely integrated with all else I believe about the world than it was before. I have prised apart Christianity and being a religious person—an effort which has taken time and thought and the help of others.

To believe in the ‘infallibility’ of the Church is not to suppose that we are reliable, but that God is. It is to believe in the effectiveness of God’s act, God’s coming as Word and Spirit to the world he makes and, making it, makes his own, his dwelling-place, his temple. It is to believe that this effectiveness is un-failingly exhibited in the truthfulness of witness borne, in word and action, to this fact, this truth, this Word of life. But this is not easy to believe because the evidence surrounds us on every side that we have been given licence to corrupt, to falsify and to destroy—through egotism, carelessness, incompetence and greed—ourselves, each other, and the world.

We know what needs to be said: there is (for example) nothing obscure or unfamiliar about the Apostles’ Creed. But how to say what must be said in such a manner as to enable our contemporaries (and ourselves!) to hear, in our utterance of it, that one word for all seasons, one same surprising Gospel for every creature—and not some alien, strange, purely particular and puzzling tale, some kind of ancient folklore or science fiction—this is no easy matter. The difficulty of making sense, of making Christian sense, is the difficulty of so expressing the content of the Creed, in word and action, as effectively and properly to clarify, to throw some light upon, our various circumstances, responsibilities and predicament: our politics and science, our poetry and plans and hopes and fears, our private pains and public enterprises, our disease, and happiness, and tedium, and death.

This task, of saying simply what needs simply to be said, this teaching task, this ‘magisterium’ that is the Church’s mission, can only properly be executed in the measure that, always and everywhere, we are attentive, listening before we speak, inquiring before we answer, watchful. This is not a recommendation to regress to pre-critical patterns of interpretative practice. There is no going back upon the lessons learnt in the experiment of modernity, the freedoms (in principle) secured. It is, rather, an invitation to move towards post-critical maturity and, in so doing, to find fresh sense in ancient truth.

Chenu is ninety. Although he may remain far less renowned in the English-speaking world than many of his juniors, such as Congar and de Lubac among his compatriots, not to mention Rahner, Lonergan, Hans Küng, and perhaps Hans Urs von Balthasar now, his intervention in the history of reading Aquinas, as well as the part that he played in the profound shift of Catholic consciousness that was precipitated by Vatican II, may well hold much greater promise of continuing significance.

What that significance might be is suggested by the republication, at the insistence of some of his friends, of the small book which he published in 1937, and which the Holy Office placed on the Index of Prohibited Books in 1942.

(As a young Dominican, in 1958, I remember being admonished by the librarian, the late Fr Cornelius Ernst, who had himself drawn my attention to it, that, although the book stood on the open shelves of the study-house library, I needed special permission to read it. The Index was abolished in 1966.)

The Hillsborough football disaster in 1989 left Tony Bland in what doctors call a ‘persistent vegetative state’ (‘PVS’). His heart still pumped, he breathed, and most of his other vital organs worked, all unassisted. His eyes opened and shut; he yawned and moved reflexively; he reacted to loud noises with a start. But as far as doctors could tell he could not perceive, think or feel, and would never regain consciousness in this life. The English High Court, the Court of Appeal and (last month) the House of Lords all ruled that all food, water and antibiotics might be withdrawn from Tony Bland and sedatives administered so that he would die peacefully and soon.

The judges were keenly aware of the moral, legal and social dilemmas which the case occasioned. In general they took the view that the law should closely reflect what is ‘morally right’ in such areas, or at least ‘what society accepts as morally right’. They thought there were three principles to be balanced and applied in this case; the sanctity of life; the autonomy of the patient; and the duty of care. The principle of the sanctity of human life was said to be deeply embedded in our law and ethics, in Britain and throughout the world, included in international human rights documents, and strongly felt by people of all religions and none.

What follows is the text of the 2010 Aquinas Lecture delivered at the church of St Vincent Ferrer, New York. The lecture indicates what makes the so‐called new atheism new. It then offers some defense and critique of three authors: Richard Dawkins, Daniel Dennett, and Christopher Hitchens. The chief criticism leveled against them is that their dismissal of theism is based on an ignorance of classical theistic thinking and the mistaken impression that ‘theism’ and ‘creationism’ are equivalent.

This article explores the crisis in the Catholic Church in Ireland in light of the child-abuse scandals exposed in recent reports and outlines some of the theological responses to that crisis. It suggests that it is necessary to examine not just the crimes of the perpetrators of abuse and the inadequate response of individual church leaders but also the structural sin within the Church that is at the root of the crisis. It is argued that the collusion between Church and State in modern Ireland that emerges from these reports can be defined in terms of Hiberno-Christendom, drawing from Charles Taylor definition of “Christendom”. In the midst of the crisis, the ongoing revelations of clerical abuse and the accompanying analysis, there is still pastoral vibrancy and people are trying to cultivate hope. The Catholic Church in Ireland may need to learn how to become what Juan Luis Segundo calls a “creative minority”, re-imagining the parameters of its power and developing a new political theology.

A number of modern historians have reminded us that the history of the West has been the history of revolution. And these revolutions have occurred not merely as the result of an objective crisis in society, but because a crisis was precipitated by the emergence and action of a new dynamic proletariat. In each case, this proletariat had been captured by a new vision of a new social order. Its members found themselves excluded from the benefits of the status quo, or repelled by its injustices. Eventually they reached a point where their consuming passion was to bring the old order down and build a new and they were willing to sacrifice their lives so that this could happen.

These movements became disruptive forces in their societies; in some instances, they overthrow the old order and, eventually, organized society on a new foundation, with new structures of economic, social and political life. They often failed to achieve their goals, yet when we look back on our history today, we can see that many of the most significant breakthroughs toward a more human society have occurred as a result of these revolutions.

It is hard to avoid the conclusion that the emergence of such revolutionary forces is once again the order of the day. In the United States, this new proletariat has made its appearance among the black militants and the radicals of a new student generation. But it is in the Third World, and especially in Latin America, that this phenomenon is most widespread.

This is probably best described as a marginal paper, given in one of the short slots at the conference of the Catholic Theological Association of Great Britain on the subject of Hans Urs von Balthasar. It is deliberately provocative, intended to raise questions about the relationship between von Balthasar and Adrienne von Speyr in the presence of experts who are in a position to defend him against my charges.

Von Balthasar made extravagant claims about von Speyr’s influence on his work, and they understood their relationship as the lived expression of their theological insights about the significance of sexual difference. John Roten writes that “The very concrete symbolism of man and woman was retranslated into theological categories” to such an extent that von Speyr sometimes depicted herself as the Church to von Balthasar’s Christ. Given that von Balthasar has become what somebody referred to as the “court theologian” of the Vatican, is there an implicit suggestion in neoorthodox Catholic theology that the relationship between von Speyr and von Balthasar embodies some kind of symbolic ideal, and what are the implications of this for the theological understanding of sexual difference? In asking these questions I draw on the insights of psychoanalysis, and in particular on the work of Luce Irigaray, but I am not suggesting that theology should be answerable to psychoanalysis nor indeed to any other non-theological discipline. I do however believe that Irigaray’s philosophy of sexual difference, informed by her experience as a practising psychoanalyst, offers a rich resource for those seeking to identify both the promises and pitfalls of Catholic sexual symbolism, especially in von Balthasar’s theology.

Emancipating Saint Paul from both his imagined “spiritual” prison and interpretations that cast him as Nietzsche's venomous priest, Alain Badiou reads Paul as providing the resources necessary for standing in the face of the endless flows of global capital that characterize the geopolitical landscape at “the end of history.” Read against the background of the apparent triumph of political and economic liberalism I will argue that the most compelling aspect of Badiou's reading is that he finds in Paul a universalism that resists the rampant automatisms of capitalism. Moreover, I will be primarily interested in the extent to which Badiou's reading of Paul radically calls into question the conclusions not only of those self-proclaimed prophets of the ethics of alterity but also of those theologians that are finally unable to give up the desire to control outcomes and master contingency. In this way I will argue that, despite his proclamation of Christianity as a fable, Badiou can be helpfully read as a profound theological resource that points toward the shape of a radical ecclesiology that refuses to be defined on the artificial terrain of modernity and struggles instead in all its fragility to remain faithful to the resurrection.

This essay examines the Dominican influences on the Catholic philosopher G.E.M. Anscombe while an undergraduate at Oxford University between 1937–1941. It focuses on three Thomists who formally instructed Anscombe and how one Dominican, Victor White, likely instructed her on a radically Catholic perspective regarding the morality of warfare, which would not only influence her 1940 co-authored pamphlet, ‘The Justice of the Present War Examined’, but would shape her writings on war and murder for her entire academic career.

This essay accompanies the republication of Anscombe's ‘I am Sadly Theoretical: It is the Effect of Being at Oxford,’ her earliest known published essay. She wrote this article in response to a public invitation from the Catholic Herald for Catholics between the ages of 18 and 25 to make their voices heard by their fellow Catholics. In this teenage apologia, Anscombe outlines the goals for her life, and what it means for her as a Catholic to be a witness.

Failure to attend to the claims of theology as a public form of discourse has made us blind to the true causes of our attachment to the university. In what follows I want to explore why it is that liberal societies continue to value the university but increasingly find it difficult to articulate coherent reasons for its defence. I shall argue that any plausible defence of the value of the university within Western societies requires the concomitant recognition of two propositions: first, of the moral value of the search into the meaning of human freedom and, secondly, of the certainty that human freedom can only properly be exercised in obedience to the objective order of truth. I shall further argue that, for all its strengths, Liberalism as a political doctrine cannot conceptually unite these two propositions because of its commitment to a voluntaristic interpretation of freedom. As a modest proposal for constructive progress in this debate, in my concluding remarks I suggest three ways that St. Augustine's early educational thought makes more intelligible our own educational ideals than do major competing accounts.

The two changes (1, a new rite; and 2. the move to the vernacular) that occurred in the eucharistic liturgy of the Roman Rite have often been seen as simply evolutionary, liturgical variations: this perception suited that time of great change in the liturgy, and has continued among many in that they assume that these changes are somehow optional. However, this change is better seen as a change in paradigm: no longer is the general understanding of the Eucharist based in catechesis or theology that is parallel to the liturgy, but the understanding of the Eucharist is a function of participating linguistically in the actual event of the Eucharist. This paradigm shift needs to be appreciated if we are to discuss the state of eucharistic theology and liturgical celebration today.

I examine Jacques Maritain's definition of art and what it contributes to debates on definitions of art in contemporary aesthetics. Of particular concern are the so-called ‘fine arts’. I make three claims; first, that Maritain's definition of art is superior to other traditional and contemporary theories in avoiding their pitfalls and accommodating key data to be met by definitions of art, such as the existence of avant-garde art. Second, I claim that in accommodating avant-garde art, in particular ‘conceptual art’, Maritain's definition of art refutes the Wittgensteinian argument that art is an ‘open concept’ which cannot be defined. My final, resulting claim is that Maritain's definition deserves to be the pre-eminent definition of art today. This article consists of four sections. Section one provides some context of definitions of art and the data and conditions that have to be met by a viable definition. Section two provides the foundation and first pillar of Maritain's definition of art, what I identify as a cumulative ‘descriptive’ definition. Section three provides the second pillar of Maritain's definition of art, applicable specifically to the fine arts. Section four applies Maritain's full descriptive definition to the problem of conceptual art.

Sociology is a necessary evil on the academic landscape. It is the discipline we all like to hate. Somehow, sociology fits everywhere and yet belongs nowhere in particular. It does not have the finesse of philosophy, the vision of theology or the grace of classics, but as a mongrel child of the Enlightenment it plays about with their deepest insights. Sociology reflects modernity, but in a way that confirms an instinctive dislike of its basis. In the academic game of musical chairs, sociology is left standing, when the waltz ceases, and other disciplines sit awaiting the next score. Yet behind this facade of dislike, an odder and deeper crisis confronts sociology.

In the past two decades, philosophy, literary studies, history and classics have all become entwined in sociology which stands at the analytical crossroads directing a busy traffic in concepts up the high road of modernity. But as its rhetoric becomes woven into the humanities, the distinctive voice of sociology has become muted. Critical theory, embracing linguistics, post-structuralism, phenomenology and post-modernism, to name a few, now have squatter’s rights within sociological theory. Textual exegesis forms the basis of much critical philosophy which sociology has to recognise, but is uncertain how to use. Whereas Dilthey laid the philosophical basis for the autonomy of the cultural sciences against the clutches of the natural sciences, an equivalent exercise has yet to be undertaken for sociology in relation to the competing demands of other disciplines also to speak of culture. Despite their sophistication, modern philosophers such as Rorty, MacIntyre, Derrida and Levinas yield slight sociological insights. There are two sides to the analytical coins to be spent in the cultural marketplace. Sociology makes its own purchases, and these are not the debased offerings of the ‘thick’, incapable of reading the classical texts of philosophy in all their nuances. Too often one gets thick philosophical works with a very thin amount of sociology sandwiched in the centre. Anyhow, sociology has its own problems in dealing with culture.

This paper is dedicated to the memory of Herbert McCabe OP, the best theologian / have ever met, whose work will remain exemplary for all who aspire to think theologically in the twenty-first century.

George Bush’s ‘axis of evil’ is presumably part of what this conference is about. Certainly, the intentional killing of the innocent, that is people who have done us no harm, must be one of the most blatant examples of evil anybody can think of. Dealing with this evil has, alas, become one of the pre-occupations of the present age. The last century saw enough of it, from Auschwitz and Hiroshima to Srebrenica and Omagh. But today we are confronted by what many see as a new form of this evil: namely suicidal terrorism. Yet even this is not so unambiguously evil that people cannot find religious justifications of it. Indeed the existence of a religious industry for justifying killing the innocent is, I take it, part of the evil that we are dealing with at this conference.

Many Muslims, and perhaps some Christians too, think of those who perpetrate suicidal murders as martyrs for the faith, specially blessed by the Almighty with a vocation to kill. Some even find arguments for it in the Qu’ran or in Islamic law, or in the Old Testament. But before we rush in to condemn their arguments, we must remember some precedents. The most obvious is that of Samson.