The synodal way invites the Church to understand itself as the People of God journeying together in faith. Giving testimony is proposed here as a way of reflecting upon that journey. The Charismatic practice of giving testimony is examined as a form of reflexive faith experience. Examined in terms of witness, desire and story, the faith experience of the individual is explored for its communal, ecclesial context, and the theological contribution it makes. The discernment that links personal, spiritual experience to communal faith and practice is then investigated in the light of conciliar teaching to propose, in conclusion, how this might be undertaken in a parish setting.

As a former diplomat currently engaged in praxis-oriented research and teaching, I examine Böckenförde’s importance in the broad context of the debate on the future of Europe. First, I trace some of Böckenförde’s specific thoughts on the development of the European Union, notably concerning trends that impact on the shared “sense of belonging” that underpins deliberative democracy. Second, accepting Böckenförde’s crucial distinction between the granular provisions of the law and an underlying ethos or sense of direction, I argue that the Böckenförde paradox is strongly supported at the roots of our culture by ancient Greek political thought, in ways that can help us develop our thinking in new directions—involving Aristotelian conceptions of orientation, community (koinōnia), and discernment. Finally, I address the challenges currently facing the European Union, taking as my point of departure President Emmanuel Macron’s evocation of the “contribution which a living Europe can bring to civilisation.” The political thought of Ernst-Wolfgang Böckenförde, illuminated by conceptions of orientation, community, and discernment, can help to prepare us for a future intercultural dialogue in the service of peace.

Experience often manifests a gap between moral principles that are both rationally defensible and widely accepted, and the actual practice of business. In this article, I adapt Pope Francis’s discussion of conscience, gradualness, and discernment, in Amoris Laetitia, for the philosophical context of business ethics in order to better conceptualize and to identify means of narrowing the gap between objective moral principles and business practice. Specifically, right conscience allows for a better understanding of the scope and boundary conditions of moral principles, gradualness highlights the need to identify ways that moral principles can be properly implemented within organizations, and discernment draws attention to the importance of solidarity, in order to avoid one-sided, self-serving action descriptions. In these ways, Francis’s discussion contributes to the narrowing of the gap between objective moral principles and business practice. I conclude by discussing ways that Francis’s framework can inform business ethics courses.

This paper reflects on Christian formation, the growth of the disciple into the image of Christ, from two traditions, the Thomistic and Ignatian. The Thomistic tradition offers a rich theological theory of virtue, but seems to require a more convincing narrative of how ‘infused’ virtue develops in the Christian life. The Ignatian tradition offers a more experiential spirituality, but today needs to explain how spiritual experience can be lived out. It is argued that the two traditions can be seen as mutually complementary, and that, by understanding the relation of virtue to the practice of spiritual discernment, a fuller account of Christian formation is possible.

The essay is a manifesto for keeping faith with the Christian vocation of reconciliation in the face of painful conflicts within the Anglican Communion. Its fundamental conviction is that, theologically speaking, reconciliation lies at the heart of Christian identity. The first part of the article concentrates on the key questions of the meaning and process of reconciliation, defined as ‘making space for what is other’, historically, psychologically and spiritually. The second part of the article focuses on the specifically Christian characteristics of reconciliation in terms of two theological themes, the catholicity of God (and its corollary the catholicity of the Church) and hospitality and in terms of spirituality related to insights from the Rule of St Benedict, Anglican sources and the practice of the Eucharist. The article concludes with brief reflections on the importance of applying wisdom from the Christian tradition of discernment to the current situation in the Communion.