The legacy of the Shoah invades christology as one of its most basic postfoundationalist challenges in the demise of modernity. Fackenheim heuristically amplifies the rupture of the metaphysical narratives of soteriology by the radical evil and sufferings in Auschwitz. As a representative instance of reorienting theological discourse through exposure to the trauma of the Shoah and the testimony of its Jewish survivors, Metz grounds practical christology in the biblical memory of suffering and an eschatological delimitation of time. Lévinas' phenomenology of the self counters residual issues in Metz and mediates a postfoundationalist framework for re-visioning christology after the Shoah. The phenomenological transposition of the notion of substitution to the ethical order rehabilitates Metz's practical christology and articulates the messianic significance of human agency as a sociopolitical responsibility for the sufferings of the broken and the dead.

Albert Camus' initial visceral hostility to the Christian faith was submitted to the test by his personal acquaintance with Christians in the underground Resistance to the Nazis. As a result, though never tempted to become a Christian himself, Camus' appraisal of Christianity underwent a profound transformation. As the re-evaluation of his Christian faith, though exceptionally detailed and perceptive, found only novelistic form, it has not been the object of the careful critical analysis it richly deserves. The present article explores what may justly be called Camus' meditation on the Christian faith in The Plague.

Based on a reading of James Cone's and Avery Dulles' analyses of revelation, this article raises questions about the adequacy of the American Catholic theology of revelation. In A Black Theology of Liberation, Cone criticizes contemporary American theology's understanding of revelation for not including the category of liberation from oppression in its definition of revelation. Systematic Theology: Roman Catholic Perspectives defines revelation as symbolic communication, but does not include the category of liberation from oppression. Dulles' omission, in light of Cone's criticism, suggests the possibility of and the need for revising the American Catholic theology of revelation. In pursuing this question, the article begins with an examination of Cone's notion of revelation and the challenge which it presents to American Catholic theology. This is followed by an investigation of some of Dulles' other writings to consider if such a revision would be compatible with his thought. In the final section, drawing upon the works of Dulles, Mark Kline Taylor, Cone, and other black theologians, suggestions for a revision are made.

In a University of San Francisco course on Building Christian Community videotapes of weekly sessions were exchanged with students in Taiwan and students communicated over the internet. Students learned how to report on the content, critique the process, and to apply principles. They grew more and more comfortable in class discussions, interrupting and contradicting each other and the teacher. Their discussions via e-mail grew in breadth of interest and in depth of content. Goals, strategies, and results of the course are critically assessed. Several advantages of distance learning via the internet emerged.