This essay argues that the current Roman Catholic ecclesial climate with respect to its teachings on gender identity and sexual orientation constitutes our own contemporary version of the Galileo Affair. After a consideration of the historical circumstances of the Galileo Affair of the 17th century, I argue not only that the institutional risk factors for a subsequent Galileo Affair have not been adequately mitigated; I argue also that the presence of discourse impasse, preemptive judgments, and exclusionary policies on the part of Church leaders make it likely that we are in the midst of another Galileo Affair.

This article contends that Christ’s eucharistic offer of friendship, and the habits of attentiveness such real presence demands, must shape the church’s mission in a digital milieu that tends to shallow attention and relationships. It makes this argument in dialogue principally with the theology of Bernard Lonergan and the pontificate of Pope Francis, while aided by the cultural commentary of Nicholas Carr, Sherry Turkle, and Marshall McLuhan. First, I consider how Lonergan’s focus on human knowing and choosing anticipates the recent turn in the Catholic magisterium under Pope Francis that considers the formative effects of digital communication technologies. Second, I show how Lonergan’s account of bias helps explain the shallowing effects of these technologies, for both cognition and community. Third, inspired by Lonergan and Pope Francis, I propose how practices of friendship—informed by Christ’s own friendship extended through Eucharistic presence—can foster habits of real presence able to counter the shallows of our digital age.

Charles Taylor and James K. A. Smith occupy unique terrain among the many genealogists, cartographers, and mission-oriented Christian interpreters of secular modernity. By putting a methodological premium on philosophical(-theological) anthropology and on articulating the conditions—rather than simply the content—of belief in the West today, they approach and elucidate a well-trodden scholarly landscape in new ways. Taylor’s A Secular Age is a monumental, sui generis existential and phenomenological history of the West’s ever-evolving social imaginary, a history whose methodology and anthropological presuppositions merit extensive analysis (undertaken in part 1). In his Cultural Liturgies trilogy, James Smith takes queues from Taylor’s approach and proposes a highly congruous and complementary anthropology to which “liturgy” is the key. His work offers a lexical and hermeneutical toolkit for filling in explanatory gaps in Taylor’s narrative of Latin Christendom’s “secularization”; for further investigation into any particular feature, idea, or practice in said narrative; and for exegeting the numerous ritual and liturgical practices constitutive of every human life, including one’s own (part 2). Despite similar “diagnoses” of secular modernity’s malaise, the two thinkers offer meaningfully disparate remedial “prescriptions.” Part 3 articulates these differences, as they are important for theologians who are discerning the form Christian mission might take in secular modernity. Part 4 considers an apparent asymmetry between Smith’s diagnosis of contemporary Western Christianity’s ills and the correlate prescriptions he suggests the church adopt, as well as issues endemic to Taylor and Smith’s aims to reincarnate the modern, excarnated self. Taylor articulates the otherwise inarticulate and Smith unveils the pedagogical potency of the otherwise ordinary; when read together—especially with Smith as a constructively critical supplement to Taylor—their categories and analyses capacitate a more holistic understanding of what exactly it means to be—and to be the church—in a secular age.

The text introduces Papua New Guinea as a region where an encounter of various cultural and religious traditions occurred in the last several centuries and which still happens today. Christianization has posed a significant cultural change that has taken place recently and at the same time as modernization. Using examples from Papua New Guinea, the study demonstrates that although Christianity can dominate in a particular society, elements of original Indigenous religions can exist in parallel or can create a syncretic synthesis. The aim of the study is to analyze the types of this coexistence and to identify the factors of maintenance and transformation of Indigenous traditions as a result of Christianization as part of the process of globalization. The study is a contribution to the discussion on the forms of world Christianity.

Amid multiple crises in our world, academic theology is facing a crisis in Catholic higher education, leading to a smaller place for theology and religious studies in increasingly precarious Catholic institutions. Rather than succumbing to despair or continuing in denial, this address encourages theologians to embrace the virtue of humility and the smallness of the vocation of the theologian in the midst of this turmoil. As “theologians minor” we are called to embrace our own smallness and our own importance in the church and the world, and to build communities closer to the margins of our church and world to which we provide a vital witness.