This article examines the anthropoloy of Ernest Becker through the medium of his notion of creatureliness which represents a dominant focus, especially in his later work. Two elements stand out in this consideration—self-esteem, which as a motivation disguises creaturehood and makes it bearable, and the fear of death, which is the final confirmation of creaturehood. After examining Becker's treatment of these elements, the article explores several dimensions of a religious view of creatureliness which have not been taken up in order to show that Becker is dealing with finitude rather than creatureliness. A fuller treatment of creatureliness would require an approach that does justice to these dimensions, and, if one wishes as Becker does to demonstrate a convergence between religion and the social sciences, it would require a more coherently developed method of correlation. The article concludes with an examination of the spirituality that emerges for Becker out of his perspective on the human.

The “anthropic principle” has grown from scientific and philosophical reflection on the unlikely combination of circumstances needed, from the moment of the Big Bang through evolutionary history, to produce human life as we know it. This article describes the anthropic principle, in its “strong” and “weak” forms. It concludes with some thoughts on the possible theological implications of the anthropic discussion. From a theological perspective, the anthropic principle can be seen as part of the ongoing human effort to employ myth in the construction of a cosmology. It suggests both a sense of the design of the universe as well a the possible need for a Designer with some purpose and overall plan.

Mother Earth is often revered as a goddess in world mythology, but seldom recognized as also an important metaphor in the biblical theology of Old and New Testaments. The image of the earth as grieving mother is a recurrent theme, used in Scripture to symbolize the movement from tragedy and loss to the beginnings of hope. It is an image rich in implications for a theological approach to ecological questions, a search for human and sexual wholeness in a technological age, and a study of the relationship of biblical thought to the universal process of mythogenesis. More than this, however, it touches most deeply the human quest for the lost mother and the role of Christ's passion in the renewal of spiritual connectedness to the natural world.

The revelations Julian of Norwich received in 1373 provided her with unique insight that transformed her understanding of the Christian faith and prompted her to re-imagine traditional notions of sin, God's love, and salvation in new ways. Her re-interpretation of these doctrines causes great anxiety for Julian inasmuch as what she learned from her showings was at odds with church teachings, particularly her new understanding of God's plan of salvation for all humanity. I argue that Julian develops a theology of universal salvation characterized by an open understanding of who will participate in the salvation of Christ, and this openness places Julian in tenuous relationship with the church of her day. Ultimately, Julian's trust that “all will be well” allows her to push beyond the tension between her insight and church teachings, in effect challenging the official teaching of no salvation for those outside the church.

This essay explores the formulation of Catholic social teaching as a form of ministry structured in relation to charism. After situating the concept of charism theolgically, it addresses the significance of charism as an organizing principle for the ministry of Catholic social teaching, referring in particular to the experiences of Oswald von Nell-Breuning and Dorothy Day. Finally, it suggests a form of ecclesial participation, such as the retrieval of mystagogy, that would facilitate the free and full exercise of charisms by all those called and gifted to serve the church in the formulation of Catholic social teaching.

In a series of recent articles and books, the Catholic theologian William T. Cavanaugh has leveled a profound challenge to the modern state. He critiques its pretentions to be a savior and to provide social cohesion. He proposes that the church should provide resistance to, and even be an alternative to, the modern state. While Cavanaugh draws creative insights from Augustine's political thought, he misuses that thought in ways that dismiss the positive goods provided by the government. Cavanaugh also makes a positive contribution to Catholic social ethics by employing “the social imaginary” to describe the modern state, but overemphasizes the states historical distinctiveness, downplaying what it has in common with earlier forms of political community, namely the pursuit of bodily well-being and social organization.

The sweeping movement of student protest over racial discord on university campuses reflects intractable divisions in the public square. Catholic higher education is obligated by its mission to address this interpersonal situation with practices of healing as integral to its formational end. This article approaches Thomas Groome's shared Christian praxis as a “pedagogy of caritas” in light of Aristotle and Thomas Aquinas. The focusing activity and five movements of shared Christian praxis enact the dynamic structure of Bernard Lonergan's cognitional and existential interiority. Friendship praxis sets the conditions for the possibility of self-transcendence and healing for a commodified and increasingly diverse community of learners. A pedagogy of friendship is a promising integrative teaching strategy for a Catholic university in our divided time.

The Catholic Worker Movement, widely known for its critique of violence and capitalism in American culture, has largely neglected racism. This seems surprising because its urban houses of hospitality, staffed mostly by middle-class whites, provide material resources disproportionately to impoverished African Americans. The movement's embodiment as a white movement and the failure of its founders (Dorothy Day and Peter Maurin) to prioritize racial justice has impeded its ability to adequately confront racism. This article contrasts the ways in which racism was addressed by the founders with the way it was addressed by two prominent African American Catholic Workers. The article includes a new Catholic Worker narrative to explain the movement's relationship with racial justice and offer suggestions for ways the movement can mine its own rich resources to become an authentically anti-racist movement.

In recent decades, the use of metaphor in ecclesiology has been broadly critiqued on the ground that metaphors are too abstract and idealized to advance our understanding of the concrete church in history; consequently, ecclesiology has embraced an “empirical turn,” incorporating fields like ethnography and social sciences. In this article, the author argues for a positive function of metaphor in ecclesiology drawing from the work of Janet Martin Soskice. Metaphors link various associative networks of meaning and in doing so open up new imaginative horizons. This theory allows ecclesial metaphors to be examined for their adequacy in light of other empirical or nontheological fields of knowledge. In turn, this invites the theologian to explore other associative networks of meaning such that a metaphor leads to new insights into the nature and mission of the church. The metaphor of the church as the body of Christ serves as a test case.

Contrary to what may appear in a superficial understanding of his spirituality, John of the Cross strongly affirms the goodness of creation and its capacity to mediate the presence of God. He specifically identifies the web of mutual interactions among creatures as a primary manifestation of divine love, and he affirms that the more a person participates in God, the more he or she participates fully and joyfully in this community of creatures. Activation of creation's full capacity to mediate divinity, however, depends on the full fruition of the human person in God. Experientially, this involves a lengthy process of a back-and-forth rhythm between the glimpse of God in creation and the complete renunciation of dependence on creaturely knowledge in favor of faith. John's writings invite us to participate in the healing of the natural world by pursuing this contemplative rhythm all the way to its fruitional climax.