Today, within the Christian culture, the celebrity has replaced the idea of the saint. Very strangely, the celebrity is the dire opposite of the classic notion of the saint. Even more strikingly, the idea of celebrity runs contrary to Jesus' teachings. Of course, in Jesus' day, there were no celebrities, as we know them today. What passed for celebrities in his day were the rich and wealthy. They were the ones that everyone looked up to and admired, but Jesus tells us that they are actually the most unfortunate, and that wealth is the most dangerous of any of the idols that possess us and keep us from the fullness of life God has for us.

Given the many modern and post‐modern fashions of reasoning, this contribution is a programmatic proposal for a new kind of thinking in the field of theology. It is deliberately called a “method of concordance,” and it relies in the first place on a semantic exploration and a conceptual analysis of the term ‘concordance’ itself. Hence making an appeal to the heart, this method aims at integrating all human capacities in the never‐ending search for truth. With a view to do that, a firm confidence in the unfolding of reality and an enlargement of the concept of reason are regarded both as indispensable and wise. It is further argued that the proposal for a method of concordance can rely on efforts made in the history of thought, among others, by Anselm, Jaspers, and Baader. Next to these probably unexpected references, an appeal is also made to contemporary thinkers such as Hebblethwaite, Turner, Valadier, and Desmond. The article concludes with pointing to some methodological and epistemological consequences of a method of concordance, and thereby elucidates why speaking ‘for’ truth is to be preferred over speaking ‘about’ truth.

This essay extends arguments that cultural psychology is useful for dialogue with Christian theology by indicating its relevance for theologies of consciousness. Donald's cultural account is outlined, followed by Davies's theological treatment of compassionate consciousness. Interactions are considered between the two approaches, which are shown to be co‐implicated in the teaching ministry of Jesus, and the subsequent development of the Christian religion, and to accompany the shift from discipleship, through apostleship, to a trans‐generational cultural‐symbolic system assisted by the development of theology. The essay concludes with reflections on the challenge to psychology of the ontological reality of being ‘in Christ’.

Adopting modal logic the doctrine of the primacy of Christ is defined and defended in relation to the Thomistic – Scotistic debates over the primary and efficient causes of the incarnation. This leads to a defence of the Scotistic thesis and a reserved affirmation for the Scotistic hypothesis that there would have been an incarnation irrespective of the fall. This hypothesis is tested by reference to the work of four recent theologians, Thomas Weinandy O.F.M. cap., Karl Barth, Jürgen Moltmann, and Thomas Torrance. Finally, a sketch describing another possible‐world incarnation that builds upon the Scotistic hypothesis is provided.

Thomas Aquinas wrote his Summa Theologiae to provide Dominican friars with solid theological instruction in moral theology and pastoral care on the firm foundation of scripture. Despite an increasing awareness among scholars of the importance of Thomas' scriptural commentaries to his thought, few have attempted to interpret his theology and philosophy in light of his scriptural commentaries and the mendicant context of the 13th century. This paper offers a reading of Thomas' theology of providence and divine government both as a mendicant friar and Master of the Sacred Page in order to understand some of the implications of the doctrine of providence for distributive justice in ecclesial practice today.