St. Thomas Aquinas argues that all of the passions, including hatred, anger, sorrow and despair, are morally neutral. That is, Thomas Aquinas argues that the manner in which a person responds to a particular passion determines the morality of the passion, and not the passion itself. Hatred, for example, can lead one to a good end, as when one comes to hate his sin. Likewise, Aquinas notes that even the passion of despair is not necessarily evil, since when felt rightly it can move one to some good end. Aquinas, however, fails to recognize that according to his own account despair so stupefies the soul that it cannot lead to any good end. Unlike hope or love, or any of the other passions, despair paralyzes the soul and thus must always be avoided.

This article examines the ways in which Anglican theologians have reflected on the doctrine of transubstantiation. The article notes that there is substantial agreement between the Roman Catholic Church and the Anglican Communion on the nature of Christ's presence in the Eucharist and that this agreement has been forged by the long established and continuing dialogue of the Anglican Roman Catholic International Commission (ARCIC). At the same time the article notes that official responses from the Roman Catholic Church, while acknowledging the worth of the dialogue, have insisted on particular theological and philosophical definitions of the nature of Christ's presence in the Eucharist concerning a change in the substance of the elements. While Anglicans have not accepted this particular definition of the real presence of Christ in the Eucharist as defined by the traditional doctrine of transubstantiation, they have nonetheless accepted the notion of the real presence and reflected in modern times on transubstantiation. Examples of this reflection on transubstantiation by Anglicans are discussed in the hope of allowing the dialogue to continue at new levels of understanding.

The medieval, contemplative tradition for the most part ended with the great 16th century Spanish mystics. The modern period of the 17th and 18th centuries was an age of reason that sought to eliminate mystery. Modern theology kept in step with the rational nature of the period and the contemplative tradition was lost to the modern age. Thomas Merton reintroduced a contemplative theology to the 20th century, but contemplative practices are much more popular today than they were in the mid-twentieth century when Merton was writing. This paper examines what it is about our present 21st century and the end of modernity that is so conducive to the popularity of contemplative prayer, and so conducive to bringing us to a deeper and richer understanding of the Gospel.