This article has three parts. The first two explore contemporary philosopher Bonnie Kent's important contributions to the role of the weakness of the will in actions of the morally incontinent in Thomas Aquinas treatment of human action. While Kent's treatment gives many important insights, nevertheless, she fails to recognize that the weakness of the will does in fact have role in the actions of the morally incontinent. Kent is correct that, for Aquinas, the passions cause the incontinent act to act as such. She fails, however, to recognize that the role of the passions does not exclude the weakness of the will as a cause, and even a principal cause. The third part takes up the criticisms of Gary Watson to which Kent's remarks were meant as a reply and shows that even with the causative role of the weak will, Aquinas' account does not fall prey to Watson's criticisms.

The Constitution on the Liturgy, Sacrosanctum concilium (1963), envisaged an extensive episcopal liturgical governance role. With the local episcopal conference, the bishop was to regulate the use of language in the liturgy and prepare and translate liturgical prayers into ‘living languages’ and oversee the implementation of liturgical change. These were key conciliar expressions of episcopal governance, which represented a deeper theology of the episcopacy. In subsequent years, the Council's reform agenda was challenged and resisted by the Roman Curia and others. The Curia aimed at protecting its pre-Vatican II position of governance and was not inclined to receive the Council's collegial and synodal ecclesiology. The most recent development, Magnum principium (2017), may be viewed as an opportunity yet to be grasped.

Recently a change to the Italian text of the Pater Noster has been proposed. Motivation for this change centers on worries about the suggestion that God leads us into temptation. This paper argues that these worries issue from a confused picture of the relationship between God and creaturely freedom. More fundamentally, however, the suggestion that these kind of worries ought to precipitate revision of liturgical texts fails to take seriously the nature of the liturgy as prayer, rather than simply a means of communicating information. Drawing on Wittgenstein, the sui generis nature of prayer is laid out before the paper concludes with some comments on the distinctive values of both scholarship and prayer.

A significant demographic event or the advent of a natural disaster sees a surge in demand for a particular good or service. Conventional liberal market economics dictates that vendors should increase their prices to restore equilibrium to the market. Such an increase in price would provide an incentive for vendors to increase output or redirect their resources to those areas where there is a peak in demand. In the case of ride-share operators such as Uber, this is reflected in their surge pricing models to encourage drivers to service those areas where demand has spiked. Is such an increase in price justified according to the ethical principles of St. Thomas Aquinas' economic philosophy?

In the prologue to I-II of the Summa Theologica, Thomas Aquinas says that part of the image of God in human beings is that the human person liberum arbitrium habens et suorum operum potestatem - “has free will” (liberum arbitrium habens) and what is often translated as “control of their actions” (suorum operum potestatem). This article makes the case for translating “suorum operum potestatem” as “power over their works,” giving this passage a distinctly political and economic significance. It contends that Thomas is assigning human beings precisely what critics of capitalism claim that industrial society denies them. The “works” that people do in homes, offices, factories, farms, and hospitals - the things that they get paid (or don't get paid) a wage for - ought to be their very own, because they are a means by which people can grow in virtue. Translating “suorum operum potestas” in this way puts Thomas in conversation not only with modern anti-capitalist leftists like Karl Mark, but also with Russian Orthodox theologian Sergei Bulgakov, who envisioned work as a form of priestly activity that “humanized” creation by rendering it to God.

In the human imagination, money is a symbol of many things, from base and alienated labour to individual freedom and social power. In the organisation of society, money is a treasure that breaks the limits of time. In the economy of labour and consumption, money is no more than a functional token. The move from symbol through treasure to token is a typically modern story of ever greater cultural disenchantment and every greater functional success. Fortunately, the conflicting narratives of money do not lead to the interminable mutual incomprehension of conflicting approaches to morality. If anything, the de-mystification of money has helped create spiritual opportunities.

Neither a recapitulation of the Catholic Church's teaching on the Filioque nor a comprehensive reconstruction of Thomas Aquinas’ theology of the Spirit, this paper is instead a response to several objections raised against Thomas’ defense of the Filioque by the highly-original Orthodox theologian Sergei Bulgakov. Following his patristic predecessors, particularly Augustine of Hippo and Cyril of Alexandria, and the conciliar tradition, Thomas situates the contemplation of the Spirit's procession within Christology—for He is the Spirit of Christ (see Rom. 8:9). The Christological framing of the Spirit's procession a Filio leavens theological examination of the doctrine's expansive influence on the understanding of other Christian Mysteries. By examining Matthias Joseph Scheeben's speculative reflections on the procession of the Spirit as analogous to the creation of Eve and illuminative of the Church as Bride of Christ, Bulgakov's most damning criticism, that the Filioque is a theologoumenon lacking in “life-significance” is rebutted. Finally, additional avenues of elaborating upon the Spirit's procession as indivisibly connected to other mysteries of the faith are advanced.