To the “moderate consequentialism” that has emerged as new moral theology in recent years and is now represented by many moral theologians an alternative is proposed: relational moral theology or relationalism. In moral theology the consequentialist or means-end model cannot bear the weight of being the fundamental model of moral norm-making and decision-making; and a relational model, which is apt for this function, should replace it. Moreover, “moderate consequentialism” developed out of an insufficient reconsideration of the traditional ethical categories, moral and physical evils, which resulted only in slight modification of these philosophical categories. Still needed is the radical reconsideration of evil that introduces a theological understanding of it into moral theology. And once introduced, this theological understanding of evil itself calls for a relational model of moral norm- and decision-making in moral theology.

Part I discusses the recent history of Roman Catholic biblical scholarship which has led to the emergence of the problem of how the results of scientific biblical research can and should be integrated into the pastoral project of the Church. It suggests that the original division of labor among biblical scholars, theologians, and pastors is no longer visible (if, indeed, it ever was).

Part II describes three models of biblical research in terms of the conception of Scripture and the theory of interpretation operative in each. The three models are not proposed as equally adequate. Proof-texting, the model which was paradigmatic prior to Divino Afflante Spiritu (1943), is presented as seriously defective. Historical critical exegesis, the model which has been, and to a large extent remains, paradigmatic is shown to be considerably more adequate. However, a variety of forces is placing pressure on this model, revealing its inadequacies when it terminates in historical reconstruction. The third model, the hermeneutical, seems capable of integrating exegesis into a process of interpretation which will prove more adequate to the task of revealing both what the text meant in its own time and culture and what the text means today.

Part III draws out the implications of each of the three models for the relationship between biblical research and pastoral practice.

A survey of recent Christian literature on the dialogue with Buddhism reveals a conversation which is new in both spirit and content. This article summarizes these new directions in five areas: (1) the methodology of dialogue; (2) the nature of the Ultimate and of religious language; (3) religious experience as an experience of selflessness; (4) the value and need of acting in the world, and (5) the unique, salvific mediation of Jesus and Gautama. In each of these areas, suggestions are offered as to how the new insights from the dialogue with Buddhism might aid in clarifying questions and incoherencies in present-day Christian doctrine and practice.

This essay examines the role that the theory of “first principles” plays in Newman's critique of Locke's cognitive-ethical norms. The first section examines in detail Newman's strategy against Locke and argues that there are, in fact, two distinguishable strategies, each with a different concept of the nature and epistemic function of “first principles.” The second section retails examples of what Newman considered to be “first principles” and discusses Newman's claim that our acceptance of these principles is “instinctive.” The final section raises the question of the justifiability of “first principles” and, by reintroducing the distinctions drawn in the first section, argues that Newman can distinguish between “first principles” and unwarranted prejudices and, simultaneously, maintain his criticisms of Locke.

Theological vision can be incorporated in a film's style. This is true, clearly, in the films of Robert Bresson. Understanding the Bresson style from within its tradition of cinematic conventions can illuminate its theological vision: his Realistic film style creates a representational form which renders tangible the human caught intrinsically in the embrace of the Divine.

This essay examines an approach to teaching theology in which “asking and feeling” are equally important concerns. It is argued that courses in theology can be structured in ways that eliminate the cognitive-affective dichotomy, while providing experiences whose motivational appeal enhances dialogue and the prospect of individual growth. Special attention is given to: (1) ways of structuring the classroom experience so that students become responsible for their own learning; (2) activities designed to enhance the self-concept; and (3) methods for developing interpersonal communication skills that promote effective group discussion.

The following article describes an alternative undergraduate introduction to the Bible course which uses six biblical selections in tandem with six readings from modern literature. Besides being an introduction to various forms of literary criticism, this format makes the biblical ideas more obviously relevant and invites students to theologize personally. Eventually the course becomes a biblical anthropology.

College students seldom have an adequate backdrop against which to view and evaluate their present experiences and, consequently, are hindered in their growth into responsible adulthood. Although scripture could be an enlightening and stabilizing touchstone for their experiences, students are not sufficiently familiar with this unique aspect of their heritage nor their basic claim to it. By means of a course developed at Saint Mary's College, Winona, basic scriptural themes and experiences were identified and then perceived through their expression in literature. As a result students were stimulated to insights which promoted personal understanding and acceptance; the human experience initially brought forth in scripture, recalled and interpreted through literature, tended to surface as their personal story.