Over the past two years eight people—all of them in one way or another concerned with social justice or peace issues—have written in New Blackfriars about how one very old and in many ways unique Catholic religious order has responded to justice and peace issues in the course of 784 years: the 784 years from its foundation to the end of the Second Millennium. The authors have not set out to write a comprehensive history, but to focus in each article on one individual or group of individuals, placing them in the context of the world they belonged to. Let us start this epilogue by asking ourselves whether we can see in the achievements of these Dominicans any kind of consistent pattern, any recognisable stance—in other words, a distinctively “Dominican” way of reacting to what is going on in society.

This, though, is a question much easier to ask than to answer. Some of you think our choice of subjects has been too esoteric to make an assessment of this kind possible. Of the personalities we have written about, neither Eckhart, Antoninus, Vitoria, Las Casas, nor even McNabb could be called “typical” 14th, 15th, 16th or 20th century Dominicans by any stretch of the imagination. Eckhart’s contemporary, William Humbert, the Inquisitor who in 1310 sent the Beguine mystic Marguerite Porete to the stake, was much more a “typical” 14th-century Dominican than Eckhart, who shared some of his most original thoughts with a throng of Beguine women. One or two of you have also criticised us for not devoting an article to St Thomas Aquinas, surely the Dominican who most profoundly shaped the Dominican way of seeing the world.

The full head of hair and the moustache are still there, though flecked with grey. The sideburns have disappeared and the sixties’ sports shirt with the rolled-up sleeves has given way to the coat and tie of an elder statesman. The ‘father of modern-day Bible prophecy,’ as the blurb on one of Hal Lindsey’s most recent books anoints him, is now 70 years old. For almost 30 years Lindsey has held his position as the guru of popular premillennial dispensationalism.

This article will compare the apocalyptic themes of Hal Lindsey’s 1970 best-seller, The Late Great Planet Earth (hereafter LGPE) with his recent 1997 work, Apocalypse Code (hereafter AC). The purpose of the comparison is to demonstrate the resiliency and adaptability of apocalypticism in face of changing cultural situations. The article will also demonstrate ways in which Lindsey intertwines culture and theology to produce an eschatological system that, ostensibly, is rigid and inflexible, but in fact turns out to be capable of almost endless mutations.

In philosophy the question about God has developed, historically, parallel to and intimately connected with metaphysics. In metaphysics, the onto-theological thought of God arises from its dependence on the ontological difference, the thought of the ‘unthought as such.’ Within this philosophical construct, God is ultimately thought as the ‘ground’ of all that is, the Being of beings, the causa sui. This paper, mostly inspired by the philosophy of Jean-Luc Marion and Emmanuel Levinas, argues in favour of a post-metaphysical way of thinking about God: a thinking which releases God from the onto-theological category of Being, and addresses the radical and irreducible alterity of God; a thinking which critiques thinking, in order to address the dilemma of our discourse of Transcendence to be shared within a community-indialogue.

This work is divided into three major sections. Beginning with Marion’s interpretation of Heidegger’s account of the analytic of the Dasein, the first section will suggest that one starts the question of God from God alone—the gift of Love that precedes Being—rather than from Being. The second section will introduce Emmanuel Levinas’ account of the ethical pre-condition of discourse and reason. For Levinas, discourse starts with, or is preceded by, the gaze of the face of the Other who refuses to be reduced into a category of the same. Subsequently, the questions of language and reason, their limits, necessity, and ethical reach will also be addressed. Finally, this paper will revisit the question of God and reflect on the philosopher’s and theologian’s call to dialogue with, and service to, the community.

One hundred years ago two Mrs Wards, not related to each other, were writing novels in England. Mrs Humphry Ward had achieved instant fame in 1888 with Robert Elsmere. This story of an earnest clergyman who loses faith in organized religion keyed into Victorian anxieties and controversies about faith and doubt. Its author, born Mary Augusta Arnold, was a granddaughter of Dr Arnold of Rugby and a niece of Matthew Arnold; she was a woman of high intellectual and scholarly attainments, a devout agnostic but keenly interested in religion. Ten years later she turned her attention to Catholicism, in Helbeck of Bannisdale, a character study of a Catholic squire in the Lake District. Mary Ward had good personal reasons for being interested in Catholicism. Her father, Thomas Arnold Junior, was one of the ‘wanderers’ who flit through Victorian religious history. He became a Catholic under Newman’s influence when he was in his thirties, but reverted to Anglicanism some years later. After several more years he returned to the Catholic Church, just in time to stop him from being elected Professor of Anglo-Saxon at Oxford, which was still dominated by the Anglican establishment. Arnold then remained a Catholic until his death in 1900. In his later years he was Professor of English at University College, Dublin, where he was a friend and colleague of the Professor of Greek, Fr G.M.Hopkins SJ. Arnold’s changes of direction were intensely painful to his non-Catholic family. Mary Ward felt the pain, but she loved her father and tried to understand his beliefs.