This article raises the question whether Christianity might itself, at least in part, be responsible for the modern waning of belief in God because of its New Testament teaching, unlike that of the Old Testament, that God is ‘love.’ After examining whether the Bible does in fact present two incompatible views of God, the article looks at some signs of how the traditional Western view of God might be changing, in response to modern sensibilities. It concludes by considering how it might still be possible to speak about the God of Christianity despite the new cultural conditions of today.

Aquinas’ denial that God has a real relation with the world results in the difficulty of understanding how God creates, knows, wills, and loves the world without entering into a real relation with the world. Because of this perplexity, the contemporary philosopher William Lane Craig argues that Aquinas’ doctrine is ‘extraordinarily implausible.’ After reviewing Aquinas’ teaching in the Summa theologiae, I consider Craig's criticism and then attempt to defend Aquinas’ teaching. In this defense, I consider Aquinas’ teaching as heir to Aristotle, Lombard, and Augustine. I also look at Aquinas’ teaching in relation to his discussions of the divine immutability, knowledge, will, and love.

This article assumes that there is a profound crisis of credibility in the Catholic Church today. This is distinct from the issue of the credibility of Christian faith or the credibility of theism, for many who believe, indeed many Catholics, are affected by this sense that the Church, as a public actor, lacks credibility. Moreover, while it would be a mistake to seek the roots of this lack of credibility within general appeals to “modern unbelief,” so it would also be a mistake to imagine that it is purely a matter of “image” or as a direct result of the revelations about clerical child-abuse and its cover-up. It argues that modern society has evolved, through painful experience, a healthy scepticism about large organisations and with this has developed a set of social values (e.g. mutual responsibility and transparency) that are at odds with many of the values (e.g. hierarchy) that the Church has inherited from its past. Far from seeing these developments as part of a pathology of modernity, they can be seen as the work of the Spirit and a challenge to the Church to embrace new ways of being a witness to the truth and new ways of embodying the Christ in its living.

According to classical Christian doctrine, the human body is not a container for the soul but its “form”. In defending a form of this view, I suggest that the resurrected body of Christ represents the truth of human flesh. In the light of the resurrected and glorified body of Christ, who still bears his wounds, death can be understood as the loss of something irreplaceable and therefore mourned as a horrific deprivation of life; that is, because eternal life consists in the vision of God by our whole selves, and not just a separated soul, a proper Christian anthropology that began in some sense with the glorified body of Christ as the “truth of the physical” might suggest a very different biomedical practice than that with which we are familiar, which often proceeds from a methodological materialism underwritten by a dualistic metaphysics.

When Werner Heisenberg presented his views of the fundamental indeterminism to which his uncertainty principle pointed in the basic levels of reality described by quantum mechanics, he used the Aristotelian technical terms of act and potency, affirming that the quantum system is in potency before the measurement and that the potency was actualised when the measurement took place, speaking thus of a ‘new ontology’ of quantum mechanics. I argue that Thomas Aquinas’ Aristotelian account of indeterminism in nature, through his analysis of the notions of matter as potency and form as act, can provide a suitable framework to understand Heisenberg's philosophical intuition about the nature of quantum systems.

Modern biologists often claim to be committed to a strong reductionist conception of scientific explanation, in contrast to the teleological explanations of medieval natural philosophers. Attention to the actual explanatory strategies used in contemporary biological research, however, reveals a dependence on final cause explanations. A good example can be found in adaptation studies where explanation is typically in terms of optimal design models. Such optimality models are teleological precisely in the way Thomas Aquinas and Albertus Magnus insisted explanation of natural forms must be. Consequently, the non-reductionist conception of final cause defended by Neo-Aristotelian philosophers of science is entirely consistent with common modes of explanation used by contemporary biological researchers.

This article, working within a sociological framework, discusses the issues and challenges arising at the church-culture interface, which are of central importance for ecclesial credibility, many of which came up in the 2012 Synod of Bishops on the New Evangelization. It suggests that, while there are evident problems with postmodern culture, the key problem lies within the Church itself, in the disconnect between contemporary modes of cultural production and the dominant mode of transmission of the Christian faith. The remedy would be a presentation of the gospel and an ecclesial witness that is deeply respectful of individuals searching for authentic ways of living and that invites and enables them to find in a renewed church the path to true freedom.

Although Étienne Gilson did not change his position on Christian philosophy as defined in his 1931 Gifford Lectures, interesting modifications occur in his later formulations. Whereas Gilson's earlier formulations emphasized philosophy searching within the faith for what can become rational, his later formulations during the 1960s placed more emphasis on its Christian aspect, i.e., faith guiding reason. In the 1960s, Gilson emphasized faith and the Church as the guardians of Christian philosophy, expressed a relative indifference to the validity of rational proofs for the existence of God, and empathized with those accepting questionable philosophical approaches to understand the faith. Post-modernism with its rejection of a “pure” or “scientific” methodology in philosophy serves as an appropriate context in which to situate Gilson's later formulation of Christian philosophy.

The new ontology of meaning proposed by Fr Cornelius Ernst OP as a means of articulating the Thomistic synthesis in the idiom of the modern era coheres around ecclesiology. Drawing upon the linguistic philosophy of Ludwig Wittgenstein's Philosophical Investigations, Ernst sees meaning as the distinctively human praxis by which man ‘subdues’ and ‘transcends’ the world to which he belongs, thereby transposing it into the world that belongs to man. The Church, as the Body of Christ – who is personally the ontological meaning of history – is the distinctively Christian linguistic community of meaning, in which ultimate meaning – the ‘meaning of meaning’, i.e. God – is present in each successive era. Established in the illuminating event of Christ's incarnation, the Church is the sacramental institution that makes present Christ's re-integration of the plurality of human meanings, realising itself as a concrete community within the world, and realising the world authentically within itself. As the sacrament of the Trinitarian mediation of meaning, therefore, the Church is irreducibly both human institution and mystical communion, serving as the ontological a priori of faith, and thus the authentic locus of Christian theology.

Maurice de la Taille's Mysterium Fidei (1921) was, as one of its reviewers remarked, a veritable ‘theological event’, both in terms of its methodology and its overturning of post-Tridentine theology on eucharistic sacrifice. De la Taille's work has been long overlooked in the history of theology in the early twentieth century. The paper demonstrates that de la Taille's work on the Eucharist proves an early example of nouvelle théologie and a catalyst for the the liturgical movement. Conciliar and pre-Conciliar documents presuppose his Mysterium Fidei. Through the retrieval of a patristic and medieval teaching about sacrificial oblation, de la Taille disperses the web of immolationist theories about the sacrifice of the Mass that had dominated baroque and early modern theology.

For several decades the official teaching office of the Roman Catholic Church has consistently invoked the notion of religious experience as a category for interrelgious dialogue. Moreover, the Church has appealed to the so-called dialogue of religious experience as a means of encouraging its members to constructively engage with persons who are committed to ‘other’ religious traditions. This essay seeks to develop a systematic understanding of religious experience as well as the dialogue associated with it. Subsequent to summarizing the recent magisterial teaching on the dialogue of religious experience, the essay continues by probing the meaning of religious experience as such, particularly with the assistance of the theological insights of Bernard Lonergan and Louis Roy. The essay concludes by acknowledging some of the limitations that persist in connection with the dialogue of religious experience, namely, those that inevitably arise when considering the particularity of the incarnation and the necessity of the Church for salvation.