Newman wrote many works arguing for the truth of the Christian faith. At the same time, he wrote positively regarding non-Christian beliefs and practices. This article investigates Newman's arguments for Christianity in light of his acceptance of non-Christian religions. Drawing primarily on the Grammar of Assent and the Oxford University Sermons, as well as Newman's poetry, prayers, and other works, I argue that Newman's acceptance of other religions forms the foundation of his Christian apologetic. I first look at Newman's view of non-Christian religions, where he sees an ascending movement of humanity searching for God and a descending movement of God revealing himself to humanity. Second, I look to Newman's understanding of human reasoning, which works holistically and not according to the rules of strict logic alone. Third, I argue that, for Newman, religious conversion models other types of assent, so religious knowledge and practice outside of Christianity are what allow a believer to recognize the truth of the Christian message. Finally, I present Newman's reflections on scriptural examples of evangelization, in which he sees a model of evangelization based on the principles discussed in this article.

Given the reputation of Bernard Lonergan as a thinker, whose philosophical discourse is about intentionality and the seamless connection of cognitional theory, epistemology, and metaphysics, and whose self-confessed role in theology is to generate a method that meets the exigencies of a world that is on the move and culturally diverse, the article tells the story of his contribution to economic theory, and how this effort occupied both the beginning and the end of his mind's journey. There occurs, of course, the question about how these interests are related, and the key to the answer is found in the motto of Leo XIII, where the vetera imply especially Aquinas’ clear vision of the meaning of being human, and the nova include responses to the two-fold challenge emergent in both the object (to promote genuine development in the economic order) and the subject (to work out a coherent explanation of the structure of the human good).

The paper describes the settings for an official dialogue between religious communities, including the Catholic Church, and the institutions of the European Union. It goes on to describe some important and necessary contributions that a Christian vision can make to the European project. Finally it considers how far certain styles (rather than content) of Catholic discourse can impede the reception of this vision, and so render effective dialogue more difficult.

The growing non-religious spiritualities are markedly neo-Gnostic in their interest in cosmologies and their opposition to institutional religion. Gnostic cosmologies, specifically their teachings on the cosmic significance of the Cross, angelology and multiple heavens in fact all have counterparts in Irenaeus and Christian apocrypha. Clement of Alexandria asserts an authentic Christian gnosis communicated by Christ to Peter, James and John. The use of Richard Bauckham's “eyewitness” Biblical exegetical method shows that most of the Christian cosmological traditions can be credibly held as teachings of the apostles and “deepening” (Daniélou) interpretations of Scripture. Gnosticism appropriated but distorted them. The existence of an inner circle among the disciples, the patristic and liturgical traditions and the teachings of Paul indicate that for the early Church, gnosis was the Holy Spirit's gift of knowledge, God's knowledge of the cosmos. This knowledge could not be understood outside the Church. To enable application of Christian gnosis to dialogue with contemporary spirituality, renewal of Christian theology and practice in the light of the gnosis is proposed, particularly in the areas of liturgy, fundamental and natural theology and evangelisation.

Analysis of several chapters of the book of Genesis beginning with the Fall in chapter three reveals a consistent theme which is well-interpreted by René Girard's concept of mimetic rivalry. This mimetic rivalry can be considered one manifestation of original sin which has been perpetuated generationally since its inception with the First Adam. Since a number of scholars, including James D.G. Dunn, have identified Phil 2:6–11 as a key piece of Second Adam Christology, I examine this pericope for clues to a remedy for mimetic rivalry. Christ's kenosis and humiliation—his self-emptying and choice not to seek after self-glorification—become the cornerstones to a counter-program which redeems mimesis. Christ is the Second Adam who fulfills through his obedience the failed role of the First Adam. One facet of Christ's overall redemption is to establish himself as the perfect Girardian ‘model’—one whose imitation leads not to violent rivalry but ever-increasing humble charity.

This article argues for a broad compatibility between the Theology of Liberation and Catholic Social Thought. It can be argued that both of these discourses have been eclipsed in the post-conciliar period by the attention given to sexual ethics rather than the ‘social question’. Two possibilities are put forward as to how these discourses may re-connect with contemporary political and economic debates. Firstly, the notions of the ‘State of Exception’ and the homo sacer (advanced by Giorgio Agamben) have opened up new space for theological reflection centred upon the victim. Secondly, the search for a post-Rawlsian account of global justice, such as we find in the work of Amartya Sen, offers a possible version of a political ‘project’, to which both Liberation Theology and Catholic Social Thought can contribute.