This article builds on contemporary debates about the doctrine of justification by faith alone to revisit the old question of the “nature of Protestantism”. Traditionally a core feature of Protestant theology, the doctrine of sola fide has been under assault for the past forty years, including within Protestant theology. This essay begins by showing that the major contemporary critique that sola fide bases salvation on a “legal fiction” misses the way that early Reformers like Luther and Melanchthon understood the doctrine very substantially in terms of its pastoral power to “console” consciences. Attending to the theme of “consolation” reveals a psychological and affective realism close to the heart of the doctrine of justification by faith alone as it was originally understood. This article then shows that traditional Protestant critiques of the reliability of external mechanisms and instruments in the mediation of grace were shaped by the same orientation to psychological and affective factors that are evident in the doctrine of justification. Together, these observations suggest that “the nature of Protestantism” may be usefully understood in terms of a foundational prioritization of psychological and affective considerations over metaphysical considerations in theology.

This paper examines Origen's views of “Adam” and considers whether aspects of Origen's views might prove helpful in contemporary debates about Adam and original sin. The question “who was Adam” presents difficult issues for Christian theology. In response to these concerns, many contemporary theologians suggest that “Eastern” traditions, which are less connected to the “Western”/Augustinian view of original sin, can more easily manage these tensions. These gestures towards “Eastern” thought are helpful in the sense that they do highlight the “mythic” dimensions of the Biblical creation narratives and the irreducibly social construction of human identity. They tend, however, towards broad generalizations that often do not account for the more nuanced and complex philosophical matrix that informed many of the Eastern Church Fathers as they thought about creation, humanity, and the Fall. In this regard, Origen is an interesting figure to study because of the historic anathemas against his supposedly aberrant neo‐Platonic views about the pre‐existence of souls. Origen did indeed draw heavily on Platonism, but his views about Adam and the Fall were far more subtle than is often supposed. Elements of Origen's views could be useful to a contemporary Christian theology of Adam and original sin.

I distinguish temptation to do what we think we shouldn't, temptation not to do what we think we should, and the difficulties we experience in customary religious practices like prayer. I ask whether temptation requires a tempter, also whether the phenomena we call ‘weakness of will’ can be explained without postulating a non‐cognitive faculty of will. I look at Plato's claim that training the emotions is the main function of education. Finally I consider how obstacles to prayer can be understood consistently with seeing a continuous development from the natural to the supernatural.

This paper will attempt an investigation of hypothetical intelligent extraterrestrial life from the perspective of the philosophy and theology of St. Thomas Aquinas. Section I will feature an overview of St. Thomas's relevant philosophy of human nature and the differences between human and extraterrestrial natures (even though both have material bodies and immortal souls). Section II will, with special attention to St. Thomas's De malo, treat some possibilities regarding the need for salvation (or lack thereof) in our hypothetical species. Section III will outline relevant aspects of Thomistic soteriology, especially the reasons behind the Incarnation and the role of human nature in Redemption. Section IV will feature a critique of representatives from the two major schools of scholarly thought on this issue, showing that they either disregard the necessity of a human nature for incorporation into the Mystical Body of Christ or deny the magnitude and singular importance of the Incarnation. Section V will sketch some possibilities for the soteriology of extraterrestrial life using the theology of St. Thomas Aquinas as a framework.

Against the background of greatly improved ecumenical relations between the Lutheran and Roman Catholic Churches, this article discusses Catholic scholarship on Martin Luther, from the four centuries after the reformation, when Luther was subject to consistently hostile distortions of his character, to more positive twentieth century approaches by Joseph Lortz and his followers, who saw Luther as a reluctant dissenter, essentially orthodox on the contested issue of Justification, but forced by circumstances to call for the reform of a corrupt and theologically decadent Church. But more recent reformation scholarship has called into question Lortz's negative view of pre‐reformation Catholicism, while some post‐Lortzian Catholic Luther scholarship has highlighted the reformer's radical departures from Catholic orthodoxy, consequently entailing a less optimistic reading of the doctrinal divisions between Lutherans and Catholics.

This article maps a selection of Pope Francis’ social teaching, which supports respect for diversity. It undertakes this task with the aid of a green theo‐ecoethical lens. That hermeneutical lens is first introduced to the reader via an explanation of its constituent parts. It is then employed to help situate respect for diversity as a Christian ethical principle. With those foundations in place subsequent sections employ the lens to colligate Francis’ teachings which, dialogically, both inform and come into focus through a green theo‐ecoethical perspective concerned with respect for diversity. Here, three sections unfold the Pope’s treatment of themes relevant to respect for diversity in a green theo‐ecoethical light. Specifically, these sections focus on contributions emerging from (1) Francis’ public ministry in general, (2) his first substantive piece of Catholic Social Teaching, Evangelii Gaudium, and (3) perhaps the most anticipated papal encyclical of all time, Laudato Si’. The article's conclusion helps situate the contextual cogency of insights emerging from this multi‐dimensional mapping for what Francis names as our common home, a planet which encompasses an Earth community in a dire need of increased levels of socio‐ecological flourishing.