November 16, 1414, saw the opening at Constance of a general council of the Latin Church, an event of great and historic significance. Will we hear much about it?
A rich and detailed account of Bonhoeffer’s immensely eventful life—the personal, intellectual, and spiritual journey that ended in a Nazi concentration camp.
Alison is trying to administer a radical corrective to how the faith is often presented, and he backs it up with a sophistication that usually justify his excesses.
In trying to make sense of recurring “strange” episodes of altered consciousness in her life—similar to those of mystics—atheist Barbara Ehrenreich discovers limits.
The synod comes at a time when a huge gulf has opened up between the teaching of the church on sex, marriage, and the family and the practice of many Catholics.
What some critics see as Rolheiser’s complacent, uncritical embrace of modern secular society is actually borne of his confidence in God's abiding presence and care.
The Second Vatican Council isn’t over yet, in the view of Robert P. Imbelli, who notes that the “reception,” and thus the event of the council, is continuing today.
To know you need help that you cannot somehow conjure up through your own power frees you. You have to turn from yourself to something outside yourself.
A pressing matter for the Catholic Theological Society of America: What can or should the organization do to be more welcoming to “conservative” theologians?
There are three key doctrines where Aquinas’s arguments lead to perplexing conclusions: immortality, creation, and the nature of God as both one and triune.
The poet discusses "accidental theologies," Gerard Manley Hopkins, faith in literature, and what it's like no longer being the editor of Poetry magazine.
John XXIII had a program of updating; John Paul II was seen as bringing a degree of Restoration. How do their two very different legacies relate to each other?
Hauerwas divides Approaching the End into three parts dealing respectively with eschatology, the church, and what he calls “the difficulty of reality.”
One always has to consider the cultural background of a vow. A vow made in our culture today means something different from one made in our culture fifty years ago.
Any discussion of the relationship between celibacy and priesthood needs to distinguish between three different “logics” that have governed the practice of celibacy.
