The paper traces the emergence of the concept of “World Christianity” to designate a new academic discipline beyond ecumenical and missiological discussions. It then elaborates the implications of “World Christianity” for the History of Christianity in contrast to Church History and for the study of Christianity as a “world religion.” The paper argues for an expansion of the “cartography” and “topography” of Church History to take into account the contributions of ecclesiastically marginalized groups and neglected charismatic/pentecostal activities. Furthermore, it is urged that in the study of Christianity as a world religion greater attention be given to how local communities have received and transformed the imported Christianities, the role of popular religiosity, and the presence of Evangelical/Pentecostal Churches. Finally, it is suggested that “World Christianity” requires the expansion of theological method and reformulation of some key Christian doctrines.

This paper explores the apocalyptic discourses of Johann Baptist Metz and Friedrich Nietzsche, examining in particular Metz's juxtaposition of Nietzsche's approach to time as eternal recurrence with biblical apocalyptic's approach to time with an end. While framing his criticism of Nietzsche in terms of these differing approaches to time, Metz's opposition focuses on Nietzsche's affirmation of even the most brutal experiences of suffering in the world as mere moments in the innocence of becoming. In contrast to attempts in Western thought to either justify (Leibniz, Hegel) or affirm (Nietzsche) suffering as a necessary byproduct of the creation of the best possible world (Leibniz), historical progress (Hegel), or the innocence of becoming (Nietzsche), Metz retrieves the biblical apocalyptic spirituality of protest, resistance, and political compassion as the authentic response to innocent suffering.

Western scholars studying post-conflict truth and reconciliation commissions often presuppose a sharp divide between interpersonal and social forgiveness and reconciliation. This leads some to question and critique commissions that seek to promote forgiveness and reconciliation at both the interpersonal and the social levels. This project contends that the problem these scholars perceive may be based upon a dichotomy between the individual and the community that is absent in communitarian cultures. African theological anthropologies based on the notions of palaver and ubuntu illustrate that the human person is profoundly formed and preserved by the community, which sustains the individual through the promotion of certain ethical standards. In this context, expressions of interpersonal forgiveness and reconciliation have social ramifications. Cross-cultural discussion with African theologians thus re-situates this debate. African theological anthropology demonstrates the congruence among interpersonal and social expressions of forgiveness and reconciliation based in the community's commitment to the common good.

The revelations Julian of Norwich received in 1373 provided her with unique insight that transformed her understanding of the Christian faith and prompted her to re-imagine traditional notions of sin, God's love, and salvation in new ways. Her re-interpretation of these doctrines causes great anxiety for Julian inasmuch as what she learned from her showings was at odds with church teachings, particularly her new understanding of God's plan of salvation for all humanity. I argue that Julian develops a theology of universal salvation characterized by an open understanding of who will participate in the salvation of Christ, and this openness places Julian in tenuous relationship with the church of her day. Ultimately, Julian's trust that “all will be well” allows her to push beyond the tension between her insight and church teachings, in effect challenging the official teaching of no salvation for those outside the church.

This article examines contemporary critiques of Dorothy Day and other Catholic radicals that portray them as world-denying sectarians. Such critiques are then traced back to earlier ones made against American Catholic radicals during the years surrounding World War II, suggesting that all of these critiques stem from important shared theological claims held by both contemporary critics and their neo-Thomists predecessors. But such depictions are a caricature of the radical Christianity put forth by Day and others. I argue that far from denigrating human nature and history, Day and other radicals sought engagement with American society and culture that was neither an outright rejection nor a blanket affirmation. Rather, it was a form of ongoing and critical engagement in light of one's ultimate destiny. Thus Catholic radicals present an approach to social engagement which seeks to discern what is holy in American life and to perfect or abandon what is not.

La nouvelle théologie is often associated with a certain disapprobation of Thomism. Yet in its “first phase,” the theological renewal of the Dominicans M.-D. Chenu (Le Saulchoir) and Louis Charlier (Leuven) was founded and justified upon a historical hermeneutics of Thomas' conception of theology. Against neo-Thomism's excessive rationalism, both Chenu and Charlier strove to recover Thomas's reciprocal immanence of faith and theology by reorienting theology towards the revealed Given. Their concrete elaborations of this fundamental aim, however, ran along different lines. For Charlier, actual theology should be positive theology, regulated by collective faith as expressed in the official teaching of the Magisterium. Chenu on the other hand upholds a theology—both positive and speculative—animated by the theologian's subjective perception of faith. These differences reveal that Chenu and Charlier belong to different theological schools with their own theological traditions: the speculative-theological tradition of Le Sauchoir (A. Gardeil) versus the positive-theological tradition of Leuven (R. Draguet).

This essay explores the much-debated question regarding the extent and viability of Thomas Aquinas as a theological source for expanding Christian ethical concern for the nonhuman creation, particularly nonhuman animals. This exploration focuses on the intersection of two foundational issues in Aquinas' theological framework, nature and teleology, as well as the effects of this intersection in Aquinas' work concerning nonhuman creation. From these examinations, I suggest that Aquinas can provide significant contributions for augmenting concern for the welfare of nonhuman animals because his theological framework demands that humans preserve the natural order through conservation. However, Aquinas' ecotheological ethics of conservation is foundationally anthropocentric and only permits indirect moral concern for the nonhuman world.

It is a great pleasure and honor to offer this address at the end of my term as president of the College Theology Society. I wish to begin by paying tribute to Sister Vera Chester, a member of the Congregation of the Sisters of St. Joseph, a graduate of Marquette University, who served as the first woman president of the College Theology Society between 1980–1982. She died on April 22, 2012. I had the good for tune of having Vera Chester as one of my professors when I was an undergraduate student at the College of St. Thomas shortly after the Second Vatican Council. Although I was a philosophy major, I took quite a few classes in theology. In many of those philosophy and theology classes I witnessed my professors working through and acting out the postconciliar debates between the heirs of Neoscholastic Thomism and transcendental Thomism, and I learned a great deal in the process. I experienced a different kind of approach to theology in a course on spiritual autobiographies taught by Vera Chester at The College of St. Catherine. We were introduced to the writings of Augustine, John Henry Newman, Thomas Merton, and (if my memory is correct) Teresa of Avila and Thérèse of Lisieux. What strikes me about this course now is not only Vera's contagious joyful interest in her subject matter and her students, but also her awareness of the importance of introducing students to theology through the use of narratives, specifically autobiographies that describe spiritual life journeys.