In response to accusations leveled against the integrity of confirmation as a distinct sacrament, the author searches magisterial documents for a theology of confirmation. Two main theological explanations of the sacrament are explored: the ecclesial significance of the bishop's office as the original minister of confirmation; and the grace of the sacrament – that is, the gifts and Gift of the Holy Spirit. This grace is characterized as both defensive and offensive, from the perspective of defending the faith of the individual and the Church, and sharing in Christ's mission to evangelize the world. In a final section, the author addresses several popular but mistaken or one-sided approaches to explaining confirmation that have had negative pastoral consequences in recent decades.

There appears to be no serious treatment of the positive role played by the body in Aquinas's account of human happiness. This would seem to be a significant gap in the literature given Aquinas's well known insistence on the human person as a body-soul unity. This paper aims at taking a first step in filling-in the gap by considering Aquinas's discussion of the body's part in human happiness in the Secunda Pars of the Summa theologiae. In particular it considers the place of the body in each of the three different forms of happiness that Aquinas talks about there. It is perhaps the role of the body in the third form of happiness – the perfect happiness of the beatific vision – that is most crucial to understand since this is human happiness simpliciter. Although the body has a part to play here too, Aquinas's understanding of it is not without problems.

Atheism, the thesis that God does not exist and Thomism, the thesis that there are “proofs” for the existence of God based on experience and reason can be juxtaposed to each other as two extremes. On the other hand, the very statement of each implies the need to consider the other, so that the atheist and the Thomist both claim to belong to rational discourse, however much they differ in conclusions. The scriptural tradition has consistently found the one who says there is “no God” to be “foolish,” that is, someone with more than just an intellectual error.

Emancipating Saint Paul from both his imagined “spiritual” prison and interpretations that cast him as Nietzsche's venomous priest, Alain Badiou reads Paul as providing the resources necessary for standing in the face of the endless flows of global capital that characterize the geopolitical landscape at “the end of history.” Read against the background of the apparent triumph of political and economic liberalism I will argue that the most compelling aspect of Badiou's reading is that he finds in Paul a universalism that resists the rampant automatisms of capitalism. Moreover, I will be primarily interested in the extent to which Badiou's reading of Paul radically calls into question the conclusions not only of those self-proclaimed prophets of the ethics of alterity but also of those theologians that are finally unable to give up the desire to control outcomes and master contingency. In this way I will argue that, despite his proclamation of Christianity as a fable, Badiou can be helpfully read as a profound theological resource that points toward the shape of a radical ecclesiology that refuses to be defined on the artificial terrain of modernity and struggles instead in all its fragility to remain faithful to the resurrection.

This article presents an introduction to the rhetoric of eroticism and pain in the theology of medieval mystic, Mechthild of Magdeburg (c. 1208-c. 1282/94), author of The Flowing Light of the Godhead. A survey of select texts from TFL is presented, with a focused analysis of Book IV, Chapter 12, where pain is cast in the role of a courtly intermediary between Christ and the soul. It is argued that a deeper consideration of this chapter provides significant insight into Mechthild's overall conception of pain in relation to the divine. Moreover, she writes with a coherent mystical theology of pain situated firmly within the Christian liturgy and narrative tradition.