In a painful paradox the word “good” has become forever attached to “Samaritan” by Jesus' Lucan parable (Lk 10:29-37; see 17:16), even while bitter Jewish hostility to this group has continued over the centuries: through the highly redacted polemic against the Samaritans of 2 Kgs 17 (see Sir 50:26) and through Talmudic commentary on it such as that in bKiddushin 75. Dan Jacobson in his recent The Story of the Stories: The Chosen People and Its God sees a “propagandistic … intention” in the parable of the Good Samaritan:

In the first century, as now, the praise accorded this separated Jewish group in the Christian writings must have rankled those Judean, Galilean and diaspora Jews to whose notice it came. It would have confirmed them in their view of the noṣrim as incorrigibly deviant from halakah. The principle of the ancient world was, “Your friends are my friends and your enemies are my enemies.” The favorable notice given to these enemies of the Jews by Jesus' followers could only have set the movement back in Jewish eyes.

Among the more fundamental—and for that very reason more complex—elements in the present reassessing of women's role in Christianity is the issue of the “masculinity” of God and the masculinity of Jesus. How are women, without conforming to the discriminations inherent in a patriarchal culture, to relate to God as a “he” or to accept as their savior a Christ who has never shared their femininity.

One of the key aspects of this issue, though by no means the only one, is the theological: how does Christian belief address itself to this issue, suggest “solutions,” or perhaps limit the range of acceptable feminist understandings of God. The present essay is meant to explore this theological dimension by relating New Testament understandings of Jesus' “Abba” experience (I) to two questions: How did Jesus' masculinity and his experience of God affect one another? (II) and In Christianity how appropriate is the name “Father” for God? (III).

The nuclear arms race and increasing possibility of nuclear destruction demands a fundamental recovery of the Christian spirituality of social justice. After discussing common misconceptions of this spirituality, as well as the dead end offered by atheism insofar as it undialectically negates God consciousness, I will show how recovery of the Christian spirituality of social justice offers the possibility of converting the human drama of history away from death and toward life. Such spirituality unites the Mystery of God with the mystery of human personhood and reveals the redemptive solidarity of God with the poor and oppressed victims of history.

There has been a kind of “turn to the family” on the part of the Christian churches in the past decade, manifesting a concern for what is judged to be the western family in “crisis.” Unfortunately, the voices of religion have had little more effect than the voices of psychology or sociology in either healing or empowering the family, and they have had perhaps less success in interpreting the difficulties which beset the contemporary family as an institution. This failure may represent simply the intractability of the problems which individuals and families face. It may also, however, represent an almost tragic perception on the part of many persons that the Christian tradition regarding family life is today too oppressive to yield a prophetic, a healing or a freeing word.

It should warm the self-righteous cockles of Catholic hearts to read Protestant theologian Emil Brunner's remark that “while the Catholic Church, drawing on centuries of tradition, possesses an impressive systematic theory of justice, Protestant Christianity has had none for some three hundred years past.” The cockles, however, are in for a chilling with the realization of how little we have done, particularly in the United States, to give this noble tradition salience and application in Catholic thought, or to give it voice and currency in national and international political discourse. With such an in-house treasure as Brunner noted, why were we content to live as misers responding so little to the poverty in justice theory that scars our national setting? There were some notable exceptions, but they never became mainstreamed in American Catholic life. Why?

The principal reasons, I submit, are these: Catholic thought was (I) prone to conflate the just and the juridical; (II) distracted by charity to the neglect of justice; (III) insufficiently nourished by the justice preoccupations of the Bible; (IV) inattentive to the need to clarify and develop the theories underlying our social justice tradition.

This article will evaluate five comparatively recent books dealing with fundamental moral theology. Anthologies or books treating specific topics in special moral theology will not be discussed. The purpose is to consider various contemporary approaches to fundamental moral theology and to evaluate these works both in themselves and in their utility as textbooks. The authors to be considered are: O'Connell, Maguire, McDonagh, Häring, and Böckle.

As might be expected there are strengths and weaknesses in all these works. The primary interpretive key to be employed in this article is the Sitz im Leben of the book. The particular Sitz im Leben of each author helps to understand better what the book is trying to accomplish and at the same time serves to indicate some of the strengths and weaknesses of the particular volume.

In the early 1970's women's studies emerged as an independent discipline. In all areas of scientific knowledge courses and research projects were developed to expand our knowledge of women's cultural-scientific contributions as well as to challenge androcentric texts, scholarly frameworks, and scientific reconstructions that overlooked or marginalized women. Women's studies in religion participate in these intellectual and educational goals of the Women's Studies movement, while feminist theology and feminist studies in religion share in the liberative goals of the feminist movement in society and church. In the context of this two-fold movement, feminist Biblical studies have moved from the concentration on what men have said about women in the Bible and from the apologetic-thematic focus on “women in the Bible” to a new critical reading of Biblical texts in a feminist theological perspective. In this process we have moved from discussing statements of Paul or the “Fathers” and Rabbis about women to the rediscovery of Biblical women's leadership and oppression as crucial for the revelatory process of God's liberation reflected in the Jewish and Christian Scriptures.