At the height of modern questioning of the relevance of traditional symbols, Paul Ricoeur envisioned a reawakening to the plenitude of meaning available in symbols that would occur not through rejecting criticism but by moving through it. While many have found this vision of a “second naiveté” compelling, exemplars of it have remained few. This article proposes that insight into a contemporary reappropriation of symbols may be gained from an examination of Bede Griffiths' lifelong experience with one, Jesus Christ. Griffiths' contemplative and interreligious experience illustrate and advance the analyses of religious symbols offered by Ricoeur, Mircea Eliade, and David Tracy.

Traditional Catholic apologetics is currently experiencing a revival in U.S. Catholic thought. Modeled in part on the apologetics of the preconciliar Catholic Literary Revival, the new Catholic apologetics draws strategically from the intellectual world of the pre-Vatican II church. Responsive to the conditions of postconciliar Catholicism and later-twentieth-century U.S. culture, the new apologists also exploit the resources of contemporary popular culture to advance a critique of secular society and the status quo in American Catholic life. While defending traditional Catholic doctrine, the new generation of apologists has contributed to the creation of a novel form of American Catholicism—technologically sophisticated, uniquely ecumenical, and aggressively separatist. Utilizing the lecture circuit, the print media, audio and video recordings, cable television, and the internet, the new apologists have made apologetics a vibrant industry of the conservative Catholic subculture in America.

The primary objective of this investigation will be to examine Newman's distinction between human faith and divine faith with the hope of arriving at some insights which will help clarify the ambiguities found in Newman's writings on this subject. Based upon a critical analysis of Newman's writings, this article will examine how Newman understands the relationship between human faith and divine faith in terms of their different material and formal objects. The interpretation presented in this article also has significance for the contemporary analysis of other aspects of Newman's notion of faith, for instance, the nature of the affirmations, the role of the will, and the role of grace in both human and divine faith.

This article aims to integrate the biblical theological idea of the heart with Alfred North Whitehead's ideas concerning human selfhood. It begins with a biblical theological description of the heart, drawing to a focus upon Ezekiel's idea of God creating in us a new heart. It then interprets these ideas by correlating them with key ideas of Whitehead, such as actual entity, actual occasion, living person, historic route, the four phases of the actual entity, initial aim, and subjective aim. This correlation peaks in the idea that for process anthropology a new heart is created in us every new instant.

The growth of the Internet in recent years has been truly remarkable. The World Wide Web and electronic mail have changed the way the world does business, but does it have any impact on the way theologians teach? This article argues that electronic discussion groups (lists) can enhance theology classes by increasing the possibilities for student interaction with course material and with each other. An electronic discussion can be particularly helpful in theology courses that emphasize personal reflection. Free from the pressures associated with the classroom, students often find the electronic medium more conducive to thoughtful participation.