This essay is an exercise in practical theology, the theological reflection arising out of and in response to the church's actual situation. Practical theology insists that it is not enough to analyze the church's actual situation with deductive, ahistorical theological principles, but that it is necessary, first, to uncover and, then, reflect critically on the actual situation to test it for the presence of the Spirit, relevance, and significance in light of the gospel. Practical theology grows out of the relationship between theoria and praxis which, for the church, is the relationship between faith and praxis. The essay argues that to recognize scientifically the church's actual situation and to perform the required theological reflection practical theology requires sociology.

The essay explores, therefore, the relationship between practical theology and the data of sociological research. It also examines the theological realities, sensus fidei and reception, and explores their relationship to that data. The exploration is concretized theologically by a consideration of the sociological data and theology about two Catholic moral doctrines, divorce and remarriage without prior annulment and artificial contraception. A theological reflection on the actual situation of both doctrines and a sociological consideration of the data suggest the conclusion that a dramatic development and re-reception of both doctrines, in line with previous dramatic developments of doctrine in the church, is under way.

The trauma that results from violence against women presents a challenge to theological reflection on the meaning of suffering. The mysticism of suffering unto God in the theology of J.B. Metz offers an essential contribution to this reflection. There is a remarkable compatibility between women's experiences of trauma and healing and Metz's understanding of suffering unto God, especially in its refusal to glorify suffering. Further, Metz's understanding presents a much needed mystical-political dimension to theological reflection on violence against women, because of its capacity to nurture on going resistance to the victimization of all women, past and present. Metz's mystical stance, holding together both anguish and radical hope, challenges feminist theology, in its treatment of violence against women, to attend to the relationship between the mystical and political.

Genesis 2–11, or the primeval history of the Yahwist tradition, has been assessed theologically in several ways by biblical commentators over the years. The author suggests that this portion of the biblical text may be analyzed from the perspective of a process theological hermeneutic to gain new insights. In particular, one may observe the progressive involvement of Yahweh in the creative activity of establishing a world order, which is not always perfect in its developmental advance. Such a portrayal reflects not an omnipotent deity of classical theology, but rather a personal deity deeply related to the on-going creative processes of this world. Such perceptions of God dovetail well with the assumptions of process theology.

Commentators have concluded that frequent reference in Veritatis splendor to Gaudium et spes demonstrates a continuity of thought with the pastoral constitution, characteristic of a reiterative model of the use of prior magisterial teaching, one continuous teaching applied to additional issues. Recent centuries have shown that the encyclical teachings are often a vehicle for papal reinterpretation or recontextualization of previous teachings. This paper contends that the use of Gaudium et spes in Veritatis splendor follows this second model. The study demonstrates: first, that the theological anthropology of Gaudium et spes is recast in a dualist, individualist concept in Veritatis splendor, and second, that Veritatis splendor has re-contextualized quotations from Gaudium et spes on change, conscience, human autonomy, and human anthropology into teachings on law and precept. Thirdly, reliance on selective wording from Gaudium et spes enables Veritatis splendor to transform the role of the moral theologian into that of exclusively a disseminator of magisterial teaching.

This essay traces the revival of the concept of domestic church from Vatican II to the present. It identifies areas of preliminary consensus, as well as unresolved issues, which surface explicitly or implicitly in discussion of domestic church. Using Rahner's thought, the potential significance of domestic churches in ecclesiology is examined in more depth.

This article considers the “perennial” appeal of Ramana Maharshi, the twentieth-century Hindu saint from South India (1879–1950). While not as well-known in the West as either Ramakrishna or Ramana's contemporary, Sri Aurobindo, Ramana's life and teaching have evoked a surprisingly strong positive reaction from Indians and Westerners alike. The reason for this, first of all, is to be located in the perennial philosophy which his life and teaching implicate, and the use made of that philosophy by neo-Hindu apologists or Western scholars and spiritual figures interested in “mysticism” across cultures or interfaith dialogue. Second, the appeal of Ramana can also be located in the compelling attraction of holiness, a phenomenon which raises the fundamental question of what it means to be human. In the case of Ramana, the compelling example of human “being” provokes inquiry into the depth dimension of human existence, where, in the non-dualistic tradition which he represents, one discovers divinity.

Buddhist thinking centers not on a transcendent God, but on the nothingness and emptiness of Sunyata. Nevertheless, Masao Abe's reflections on the symbol of God as self-emptying can enhance our understanding of what God means. Abe interprets the self-humbling and self-sacrificing act of Jesus as a manifestation that God has vacated the transcendence of otherness in becoming world. These reflections allow us to consider a religious perspective that centers not on God, but on world and the continuum of living-dying-relatedness that represents the reciprocal and mutual interrelatedness that is world. In being returned to world, we are invited to participate in the original and originating activity of God as giving of self in compassion to one another. God is to be experienced not as a transcendent center, but as the fundamental meaning of world and its context of interrelatedness.

The article presents an analysis of Newman's understanding of theology and its role in the Catholic University of Ireland. In explaining Newman's understanding of university theology, the article focuses on two elements of Newman's thought. The first is Newman's understanding of theology as a form of liberal knowledge. An application of the elements of liberal knowledge to theology reveals the main characteristics of Newman's understanding of university theology. The second is Newman's understanding of the relationship between the church and the university. Newman distinguishes between the mission of the Catholic Church and the mission of the Catholic university. The distinct mission of the university indicates that the objective of university theology is different from the teaching mission of the magisterium. In the final section, the article examines the significance of Newman's ideas for Catholic universities in the United States today.

The document Dominus Iesus, issued by the Congregation for the Doctrine of the Faith on September 5, 2000, was perhaps the most talked-about document in recent church history, both within and without the Catholic Church. Some of the reactions to it, which came from all quarters, were profound, and provided both a field day for the mass media and much data for theological reflections. Significantly missing from theological journals in the West, however, is the response of the Asian church and its implications for Asian theologies. This is a serious omission since Dominus Iesus, seems to have been written because of and for the Asian church in general and its theologians in particular. The present essay, therefore, looks at this Asian factor, especially in the context of the renewal inaugurated by the Second Vatican Council.

This essay envisions the meaning of providence according to recent feminist and process theologies of power and attempts to distinguish the meaning of providence from the action of the Holy Spirit in our lives. It compares the classical meaning of providence with those elements in modern and contemporary thought that warrant changes in our understanding of these themes, while it maintains the continuity of Christian tradition. In doing so, it offers some reflection on the relationship between theology and spirituality, and suggests a new synthesis between the immanence and transcendence of God in the experience of Christians today. In light of the biblical idea of justice as right relations, the mystical and political are integrated.

This essay describes an intensive eight-month long interdisciplinary faculty seminar which brought together faculty from the social sciences and humanities to explore, with different methodologies, the nature and traditions of Catholicism. It describes the way in which the seminar was organized, the participants selected, the syllabus chosen and how the discussion unfolded. It concludes with an evaluation by the author of what was learned, and then provides a brief description of the research projects undertaken by the seminar participants.

What light might a greater attentiveness to the role of the Holy Spirit radiate over the tangled question of apostolic succession and the validity of orders? Here I have in mind the question of orders in the Protestant communities, as understood from a Roman Catholic perspective, although the question is relevant to some of the Eastern Orthodox and other Eastern Christian churches as well. For although it is commonly held, given the teaching of Vatican II (Unitatis Redintegratio, Decree on Ecumenism, no. 15) and later papal teaching (John Paul II, Ut Unum Sint, no. 50), that Catholics recognize the validity of orders of the Orthodox, the recognition is not always mutual.

The typical Roman Catholic view of the “Protestant question,” if I may abbreviate it in this way, is that an unbridgeable break—a radical disruption—occurred at the Reformation in both the form and the matter of apostolic succession. That is, the teaching (or doctrine) about orders, as well as the concrete, institutionalized forms of its presence in the threefold diaconate-priesthood-episcopacy, were fatally disrupted at the Reformation. Apostolic succession was thereby fatally flawed, at least as regards ordained ministry. And this fatal flaw was in turn reflected in the liturgical rites and larger ecclesial institutional forms of the Protestant communities.

To introduce so dear a friend and so esteemed a colleague, I repair for help to five distinguished, tone-setting keynoters. Each of these keynoters touches themes that reflect the life and the theological mission of Charles E. Curran.

My first keynoter is Avery Cardinal Dulles, S.J. In his Presidential Address to the Catholic Theological Society of America he said that Vatican II “implicitly taught the legitimacy and even the value of dissent.” The council, said Dulles, conceded “that the ordinary magisterium of the Roman Pontiff had fallen into error, and had unjustly harmed the careers of loyal and able theologians.” He mentioned John Courtney Murray, Teilhard de Chardin, Henri de Lubac, and Yves Congar. He could surely add the name of Charles E. Curran. Dulles said that certain teachings of the hierarchy “seem to evade in a calculated way the findings of modern scholarship. They are drawn up without broad consultation with the theological community. Instead, a few carefully selected theologians are asked to defend a pre-established position….” Dulles aligned himself with those theologians who do not limit the term “magisterium” to the hierarchy. He spoke of “two magisteria—that of the pastors and that of the theologians.” These two magisteria are “complementary and mutually corrective.” The theological magisterium may critique the hierarchical magisterium.

Many oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.