The institutional model of the church has fallen into disfavor as a means for ecclesiological investigation because Avery Dulles, SJ, regarded it with suspicion because of its association with the notion that the church is a perfect state and the ways that institutionalism encourages clericalism. At the same time, there has been an ongoing debate as to the value of models for addressing the concrete reality of the church and for engaging the social sciences. Engaging economics as a dialogue partner, the author considers how the institutional model can be understood in terms of a fragile state instead of a perfect society to explain the persistence of sexual abuse in the Catholic Church and to suggest a strategy for institutional reforms.

The death of George Floyd at the hands of law enforcement agents in 2020 and the racial tensions that followed it have again reignited the contentious debate about racism and society’s inability to find an enduring solution. This article is a novel effort to situate the debate in an interreligious context and contribute meaningfully to the search for a solution. Drawing from the Joseph and Potiphar’s wife story in Genesis 39 and Surah 12 of the holy Qur’an, the article shows the intersections of this patriarchal material with the axes of identity and marginality. Drawing from the multiple junctures of this intersectionality that include race, ethnicity, identity, and microaggressions, the article identifies in the scriptural texts seven resonances of contemporary racism that are often ignored or poorly understood in race discourse. Taking into consideration some meaningful solutions suggested by legal luminaries and behavioral scientists in their respective fields, the article augments these with a religious solution, pointing in the direction of a true penitential spirit, like the one demonstrated by Potiphar’s wife in the Qur’an. The suggestion is that a genuine turnaround (conversion) is also in the spirit of the ecclesial repentance that was practiced in the early church before some medieval abuses crept in. The article concludes that human agencies aside, ultimately it is God’s ability to bring good out of evil, the way God did with Joseph, that can bring an enduring solution to victims of racism.

The impact of eugenics on the early-twentieth-century scientific community was vast, including nearly all evolutionary scientists, paleontologists, and biologists. The Jesuit Pierre Teilhard de Chardin, a French paleontologist, was no exception. This article analyzes the full extent and impact of racist and eugenic ideas in Teilhard’s writings between 1905 and 1955. It examines the underlying causes of eugenics as specific philosophical and scientific arguments and traces the lineage of these arguments within the writings and letters of Teilhard. This research reveals a consistent colonialist and paternalistic racism within Teilhard’s writings, as well as a firm commitment to eugenics in the last fifteen years of his life. This study concludes with a review of the lack of discussion of race and eugenics within Teilhardian scholarship, and points to a way forward.

The Catholic Church notably condemns all forms of artificial birth control and advocates natural family planning as the only morally licit means of spacing births. This teaching is presented as the quintessential pathway to the fullness of human sexuality, but many Catholics struggle with it, and the magisterium itself recognizes that this path is not an easy one to follow. This article uses recent developments in Catholic moral theology around the notion of structural sin to examine the structural constraints complicating ordinary Catholics’ pursuit of their tradition’s vision for marital sexuality, demonstrating that larger structural forces can considerably affect the perceived viability of Catholic teaching on contraception. As a result, the article highlights the importance of linking Catholic sexual ethics and social ethics to provide a more credible vision for a more compassionate approach to married life.

The work of the late Alejandro García-Rivera has been overlooked as a contribution to theological engagement with science. A significant obstacle to appreciating it as such is the view that his theological cosmology marks a problematic shift from Latinx theological aesthetics to an uncritical engagement with the work of Pierre Teilhard de Chardin. This article engages his oeuvre in response to that critique. Using Hans Urs von Balthasar’s concept of “theo-drama,” it argues that García-Rivera not only fits Teilhard into the broader mosaic of his work successfully, but that García-Rivera’s final work illumines his whole oeuvre as a “gift to science.” It shows how García-Rivera adapts his account of the beauty in the “little stories” of the pueblo to little places in the natural world, in order to help us see their beauty as an objective reality calling us to participate in their care. Thus, the article portrays García-Rivera’s body of work as a way to engage the scientifically-minded through a sensibility for natural beauty, born of mestizaje, popular piety, and the cross.

In this article, I argue that iconographic pathography provides a transformational form of storytelling for ill persons and the communities around them. This work addresses the reduction of illness narration to clinical vocabularies. It targets often excluded communities—chronic and terminal narrators—as well as promotes ethical practices of creative and collaborative inclusion for ecclesial communities. I use Devan Stahl’s Imaging and Imagining Illness as an example of this distinctive form of pathography, first differentiating it from other narrative forms of the genre as well as contextualizing its decentralized narrational form with criteria drawn from icons’ emergence within early Christian art. I claim that such decentralized narration changes the trajectory of self-understanding for the ill person as well as the ethical response required for those who bear witness to such narratives.

The Modi dispensation provides a unique vantage for assessing the role, program, and self-understanding of the emergence of a local, indigenous style of theology within Roman Catholicism in India during the Nehruvian era. The style has often been linked to the internal history of Catholicism in the aftermath of Vatican II. In this article, the emphasis is rather located in the Indian context, and more specifically in the Nehruvian India. A special role in this relationship between Indian theologians and Nehruvian India was played by the category of difference that allows an appropriation of Western modes of thinking and yet marks a distance from them. I offer some consideration of the complex implications of this approach in theology.

Twentieth-century theologians advanced a consensus position that the doctrine of deification was alien to Augustine’s theology—even impossible to square with his other commitments—and that even if traces of the doctrine could be detected, they were, at best, of marginal importance to his intellectual topography. This position, however, has been persuasively challenged by several investigations during the past three decades. This article builds upon these latter investigations to demonstrate how the notion of deification is prevalent throughout his corpus—whether linguistically evident by his use of technical terms such as deificare and cognates, or more often, conceptually in his reflections upon anthropology, Christology, and ecclesiology. The article concludes by noting two of Augustine’s distinctive contributions to the post-Nicene development of deification—that is, an emphasis upon the sacramental and ecclesiological contours of the doctrine.

Much has been written of John Courtney Murray’s reception of Thomas Aquinas. Although not totally misplaced, this near-exclusive attention to Aquinas’s role in Murray’s thought has obscured the contributions of an equally important figure—Augustine of Hippo—to Murray’s political theology. This article thus offers a novel survey of Murray’s seminal We Hold These Truths and reveals that Augustine’s theory of Divine Providence, as articulated in The City of God, circumscribed Murray’s Thomism. With the hope of reconciling differences between American Catholics and non-Catholics at mid-century, Murray relied upon two of the most influential theologians in western Christianity to assert that Divine Providence led the Founding Fathers to place the natural law and religious liberty at the foundation of the American republic.

After tracing the history of the term “spirituality” and the discipline of spirituality up to the mid-twentieth century, this article describes the contemporary understanding of spirituality as lived religious experience and of the academic discipline which studies this subject. This phenomenology of the discipline grounds a position on the relationship between lived spirituality and theology on the one hand, and the academic disciplines of spirituality and theology on the other.

Father Ed Donelan came to New Mexico from Massachusetts. The priest worked as a chaplain at a facility for “juvenile delinquents,” and later ran a home for boys he called the Hacienda de los Muchachos. Donelan sexually abused youth at both facilities. This essay considers how Donelan leveraged New Mexico’s juvenile justice and habilitation systems, and racial inequities baked into them, to abuse young people. Within those systems, a Catholic culture of clericalism granted Donelan unlimited access to youth, and enabled him to move unchecked between spiritual and quasi-parental forms of authority. Donelan’s story shows that clericalism is not a one-size-fits-all problem; it manifests differently in relation to different communities. Here clericalism intersects with place-based power structures of race and colonialism to damage in locally specific ways. Donelan’s case demonstrates that scholars who study clerical sexual abuse need to pay attention not only to priests, but also to church and state institutions that rendered certain populations of children especially vulnerable to their bad actions.