The historical conditions surrounding the processes of forming a canon are rarely examined directly, yet it is these processes that govern the realm of religious representations and identity constructions. In light of recent critical scholarship, it is imperative to address theologically the role that the canon plays within a religious tradition. This article demonstrates the cultural necessity of canonical forms despite their “monotheistic tendency” to subdivide the world into binary oppositions. By utilizing a scale of violence to determine the impact of the canonical form on culture, this article offers an account of canons and their role in forming religious identities over and beyond the violence they are said to provoke. Through this clarification, an alternative perspective on canons can emerge that reveals the violence at the core of cultural-canonical norms, thus identifying a valuable distinction between differing (violence-concealing or violence-revealing) canonical forms.

A theology of infertility is needed to help couples and the broader ecclesial community understand the theological implications of infertility. Infertility raises questions about human freedom, finitude, embodiment, childlessness, and parenthood. In this article, dominant cultural assumptions surrounding each of these areas when considering reproductive technologies are sketched. Official Roman Catholic teaching on reproductive technologies (Donum Vitae), while rejecting most forms of such technologies, does provide a viable response to the presupposition that reproductive technologies resolve infertility. Given the dominant cultural assumptions and insights from Roman Catholic teaching, this article advocates for several ecclesial changes when considering infertility. Finally, theological resources for developing a theology of infertility are offered. Specifically, insights from Karl Rahner's theology of concupiscence are examined with an eye toward how they provide a framework for rethinking the cultural assumptions about freedom and finitude when considering reproductive technologies.

This article argues that the predominance of communion language in ecclesiology in the past fifty years frequently functions as another instance of the universalization of a theological position rooted in a particular, dominant context—the fragmented, post-traditional world of the late twentieth-century West. First, it briefly discusses the concept of a contextual theology. It then traces three of the major contexts in which communion ecclesiology developed: the ecumenical movement and its desire for a new language of Christian unity, the Roman Catholic community's desire for language pointing to the spiritual/theological reality of the Christian church, and the broader cultural context of fragmentation and real or perceived disintegration of community found in late-modern Western societies. Finally, the article looks at some examples of ecclesiological reflection occurring outside of the dominant consensus of communion ecclesiology: the work of José Comblin in Latin America, and that of Elochukwu Uzukwu and other theologians of the church in African contexts.

Some believe that there is no hope for moving beyond the culture wars in the United States—especially when they are connected to the persistently difficult abortion debate. This article argues, however, that the situation is more hopeful than most realize. The imagined “choice” and “life” camps do not map onto the complex reality of public opinion, especially among the Millennials. This article contends that “nonviolence” is an important common value for different kinds of people who imagine themselves to be on very different sides in the abortion debate. When applied consistently to rhetoric, individual persons and bodies, and social structures, a commitment to nonviolence not only provides an opening for productive and authentic discussion but also highlights broad areas of agreement and common ground.