This article critically examines the views of Jacques Dupuis, Gavin D'Costa, and Francis Sullivan on the church's intercession for those of other living faiths or of no faith at all. After clarifying what the Scholastic terminology of “final” and “moral” causality means, it shows how 1 Timothy and Vatican II's Constitution on the Sacred Liturgy elucidate intercession for “others.” Here a rich tradition of philosophical-theological reflection on the efficacy of prayer can no longer be ignored. Finally, intercession for “others” is inspired by love for them, and brings the faithful to share in Christ's priestly ministry for the whole world. In these ways, the article aspires to open up new themes for the theology of religions.

The award-winning Belgian film Le huitième jour, about a young man with Down syndrome, begins with static on a television screen. This reflects the current state of disability study: much has been accomplished through the work of Nancy Eiesland, Amos Yong, and John Swinton, but there still is static in the conversation. Dietrich Bonhoeffer rejected the theological discourse of his day regarding the orders of creation and argued instead for the orders of preservation. This turn, in the area of theology and disability, means a move away from questions about God's creating (or not) of disability, and instead moves toward the preservation of life in Christ. In so doing, Bonhoeffer takes a surprising stance as a Protestant by drawing on natural law theology and points to our high calling in life on “the eighth day.”

This article proposes a theological interpretation of Jean-Luc Marion that accents the importance of prayer as a remedy to conceptual idolatry. It also addresses theological concerns about Marion's understanding of the relationship between phenomenology and theology, and about his critical attitude toward ontology. In response to the first concern, it uses Marion's readings of Dionysius the Areopagite and Augustine to demonstrate that Marion prioritizes a prayerful approach to theology that transcends phenomenology, even while benefiting from it. In response to the second concern, it draws on Marion's treatments of Dionysius, Augustine, and Aquinas to show how the same prayerful theology accommodates an ontological way of praising God. Prayer is the key to both arguments. Prayer resists the conceptual idolatries operative in the realms of phenomenality and of being, while revealing the potential iconicity of both. Finally, this article clarifies why Marion's recent Augustine book is crucial to an understanding of his project.

The Victorian poet Gerard Manley Hopkins already demonstrated a special sensitivity to nature as a young Anglican. But his conversion to Catholicism, followed by his formation as a Jesuit, nurtured a creation spirituality that moved him from the rather cold view of the cosmos typical of his Victorian era to a vibrant sense of God intimately revealed in nature. This new sense of being a creature involved in an intimate personal relationship with the Creator comes from Hopkins' appropriation of the creation spirituality of Ignatius of Loyola. After reviewing the evolution of worldviews from the medieval synthesis melded with the Newtonian mechanical model (the Victorian picture) to our contemporary cosmic “story,” this article then samples poems that illustrate the creation spirituality that Hopkins absorbed from Ignatius' vision. This vision is remarkably in tune with the new sense of the place of the human creature in the cosmic story that the sciences now tell regarding the emergence of matter, life, and persons.

Thomas Schärtl observes that many trends in the United States are adapted in Europe and especially in Germany, yet there remain categories that are incommensurable. What can appear to be an ideal pluralism in the United States can also be interpreted as “bubbles” that reveal a lack of interaction among various groups. Consumerism and individualism have an impact on even some US Catholic bishops, leading to actions that appear strange to a German observer, such as protesting President Obama's invitation to speak at Notre Dame and teaming up politically with conservative Evangelical and Pentecostal Christians. German Catholics need to safeguard the relationship between religion and reason. Dennis Doyle agrees with Schärtl on the big picture but offers qualifications on specific points, noting especially the positive dimensions of Catholic interaction with Evangelicals and Pentecostals.

Thomas Schärtl observes that many trends in the United States are adapted in Europe and especially in Germany, yet there remain categories that are incommensurable. What can appear to be an ideal pluralism in the United States can also be interpreted as “bubbles” that reveal a lack of interaction among various groups. Consumerism and individualism have an impact on even some US Catholic bishops, leading to actions that appear strange to a German observer, such as protesting President Obama's invitation to speak at Notre Dame and teaming up politically with conservative Evangelical and Pentecostal Christians. German Catholics need to safeguard the relationship between religion and reason. Dennis Doyle agrees with Schärtl on the big picture but offers qualifications on specific points, noting especially the positive dimensions of Catholic interaction with Evangelicals and Pentecostals.

In this essay, the author reflects on the personal experience of the loss of his spouse, a reflection inspired and informed by the faith and theology of Karl Rahner. With death, it is not that a “new” time has begun, but that time itself has ended. And yet that mutual love as spouses continues. Life following the death of a spouse presents itself as an empty nothingness. But God, incomprehensible mystery, is our beginning. Our lives are filled with rupture and discontinuity not as evidence of a missing or absent God, but that we are not God.

This year we are blessed with a beautifully expressed convention theme: “God Has Begun a Great Work in Us: The Embodiment of Love in Contemporary Consecrated Life and New Ecclesial Movements.” I hear in the phrasing of this theme profound faith, great hope, and deep joy. And while the theme's focus is on the special witness of consecrated lives and ecclesial movements, still it seems to me that within all of us, individually and even more so collectively, God's work has begun, and we are called to embody love. Tonight I want to use the time that I have been given for my presidential address, a privilege indeed, to reflect on this embodiment from one perspective. This evening, I want to consider faces.