This article focuses on what the pandemic reveals about theological work in the academy and imagines a way forward. Too often, theologians are ground down, isolated workers, overworked, and strapped for time. They constantly must choose between progress in the guild and their familial and communal relationships. This false choice starves theologians of meaning and purpose, and, in such scarcity, inflames pursuit of status. However, a communal conception of theological academic work could mitigate some of these frictions. To imagine this possibility, we draw upon our collective experiences of working in Benedictine institutions that also argue for communal approaches to living, learning, and experiencing God. We draw ideas from the Rule of Benedict as a model for life-giving community that we think can be resituated in academic life.

This essay argues that the current Roman Catholic ecclesial climate with respect to its teachings on gender identity and sexual orientation constitutes our own contemporary version of the Galileo Affair. After a consideration of the historical circumstances of the Galileo Affair of the 17th century, I argue not only that the institutional risk factors for a subsequent Galileo Affair have not been adequately mitigated; I argue also that the presence of discourse impasse, preemptive judgments, and exclusionary policies on the part of Church leaders make it likely that we are in the midst of another Galileo Affair.

This article contends that Christ’s eucharistic offer of friendship, and the habits of attentiveness such real presence demands, must shape the church’s mission in a digital milieu that tends to shallow attention and relationships. It makes this argument in dialogue principally with the theology of Bernard Lonergan and the pontificate of Pope Francis, while aided by the cultural commentary of Nicholas Carr, Sherry Turkle, and Marshall McLuhan. First, I consider how Lonergan’s focus on human knowing and choosing anticipates the recent turn in the Catholic magisterium under Pope Francis that considers the formative effects of digital communication technologies. Second, I show how Lonergan’s account of bias helps explain the shallowing effects of these technologies, for both cognition and community. Third, inspired by Lonergan and Pope Francis, I propose how practices of friendship—informed by Christ’s own friendship extended through Eucharistic presence—can foster habits of real presence able to counter the shallows of our digital age.

This article explores the limitations of theological reasoning that have attempted to reconcile the claim of faith that the church is holy with the experience of a broken and sinful church. A recent case study from an Easter Vigil celebration shows how attention to liturgical practice can challenge assumptions that scholars have made about the church's liturgies and reframe the fundamental theological question at stake in this conversation in such a way that the declaration that the church is sinful does not necessarily negate or preclude the declaration that the church is also holy.

Charles Taylor and James K. A. Smith occupy unique terrain among the many genealogists, cartographers, and mission-oriented Christian interpreters of secular modernity. By putting a methodological premium on philosophical(-theological) anthropology and on articulating the conditions—rather than simply the content—of belief in the West today, they approach and elucidate a well-trodden scholarly landscape in new ways. Taylor’s A Secular Age is a monumental, sui generis existential and phenomenological history of the West’s ever-evolving social imaginary, a history whose methodology and anthropological presuppositions merit extensive analysis (undertaken in part 1). In his Cultural Liturgies trilogy, James Smith takes queues from Taylor’s approach and proposes a highly congruous and complementary anthropology to which “liturgy” is the key. His work offers a lexical and hermeneutical toolkit for filling in explanatory gaps in Taylor’s narrative of Latin Christendom’s “secularization”; for further investigation into any particular feature, idea, or practice in said narrative; and for exegeting the numerous ritual and liturgical practices constitutive of every human life, including one’s own (part 2). Despite similar “diagnoses” of secular modernity’s malaise, the two thinkers offer meaningfully disparate remedial “prescriptions.” Part 3 articulates these differences, as they are important for theologians who are discerning the form Christian mission might take in secular modernity. Part 4 considers an apparent asymmetry between Smith’s diagnosis of contemporary Western Christianity’s ills and the correlate prescriptions he suggests the church adopt, as well as issues endemic to Taylor and Smith’s aims to reincarnate the modern, excarnated self. Taylor articulates the otherwise inarticulate and Smith unveils the pedagogical potency of the otherwise ordinary; when read together—especially with Smith as a constructively critical supplement to Taylor—their categories and analyses capacitate a more holistic understanding of what exactly it means to be—and to be the church—in a secular age.

In the past two decades, official entities of the Eastern Orthodox Church have released two documents with implications for the inclusion of people with disabilities in the life and educational pursuits of the church. In 2008, the Russian Orthodox Church released a statement whose ambiguous treatment of the doctrine of the imago Dei runs the risk of having an alienating effect upon people with disabilities. In 2009, the Assembly of Canonical Orthodox Bishops of the United States of America released a document that honors those with disabilities. This article examines how each document views the image of God and its ramifications for people with disabilities within the church. I argue that the theology of imago Dei in these documents differs, resulting in conflicting views of people with disabilities. To resolve these discrepancies, the Orthodox Church should continue to develop and express its theological arguments regarding the imago Dei and its significance for all people.

Adolescents and young adults are generally missing from Catholic theological reflection on what it means to be a human person. However, Pope Francis's 2019 Apostolic Exhortation, Christus Vivit, reveals an operative theological anthropology of young people as inherently good and of adolescence and young adulthood as a life stage that is good in its own right. This, then, can serve as a foundation for a more robust theological consideration of adolescents and young adults in Catholic theological anthropology, in general, and in our understandings of the doctrines of the imago Dei, sin, and grace, in particular.

The text introduces Papua New Guinea as a region where an encounter of various cultural and religious traditions occurred in the last several centuries and which still happens today. Christianization has posed a significant cultural change that has taken place recently and at the same time as modernization. Using examples from Papua New Guinea, the study demonstrates that although Christianity can dominate in a particular society, elements of original Indigenous religions can exist in parallel or can create a syncretic synthesis. The aim of the study is to analyze the types of this coexistence and to identify the factors of maintenance and transformation of Indigenous traditions as a result of Christianization as part of the process of globalization. The study is a contribution to the discussion on the forms of world Christianity.

The College Theology Society was founded in 1954 and launched Horizons as its journal twenty years later. What journal of Catholic theology grounded in the spirit of aggiornamento of the Second Vatican Council, dedicated to cutting-edge scholarship, and passionate about pedagogy would not want its first issue to feature a contribution from someone whose work seamlessly embodies all three of these commitments? Horizons's inaugural issue did just this when it published Raymond E. Brown's June 1974 keynote address delivered for the annual convention of the CTS.

Fifty years ago, Raymond Brown had already established his position as one of the world's leading Catholic New Testament scholars. His magisterial two-volume commentary on John's gospel remains an invaluable reference for scholars. At a time when American Catholics were still “minor leaguers” in contrast to British, German, and French exegetes, biblical theologians, Fr. Brown along with Joseph A. Fitzmyer, SJ, and Roland E. Murphy, OCarm. had produced the Jerome Biblical Commentary (1968) to provide a solid foothold for students in the best of historical-critical research into the books of the Bible, their history, religion, and theological concepts. Like his coeditors, Brown remained convinced that careful historical-critical study was our surest way of understanding what the Bible's authors sought to communicate. Where that analysis unseated naïve or literalist dogmatic “proof-texting,” it requires a correction in theological argument but will not require rejection of the foundational dogmas of the church.

My sincere thanks to Dr. Elena Procario-Foley and the editorial staff of Horizons for the invitation to participate in the golden jubilee of this magnificent journal. Congratulations on fifty years!

Following 2020, which has been called “the Year of Karen,” 2021 saw several highly anticipated, book-length indictments of white womanhood. Among them was sociologist Jessie Daniels's Nice White Ladies: The Truth about White Supremacy, Our Role in It, and How We Can Help Dismantle It. There, Daniels weaves stories from her life as a white queer woman and academic with multi-disciplinary research and current events to sketch white women's unique complicity in white supremacy in the United States. Some of her harshest critiques are pointed at progressive white women, who—being “nice white ladies”—are quick to exonerate themselves from responsibility for any number of intersecting structures of oppression. In turn, Daniels calls white women readers to interrogate their own lives and do better, especially through the hard work of sustained collective action.

A significant literature presents the Catholic social thought tradition (CST) as a resource for combating racism and white supremacy, and an equally important body of work critiques the documentary tradition for the ways it fails to adequately address these pernicious social sins. This essay will combine elements of both approaches to address a topic relatively modest in scope: showing how attention to the historical and contemporary operation of white womanhood, exposed by sociologist Jessie Daniels in her book Nice White Ladies, informs, critiques, and presents opportunities for Catholic social thought on gender and family, both in the ecclesial documents and in their appropriations by white US Catholic scholars. I will address three themes: images of women; the nexus of families and the welfare state; and whiteness as property.