In 1264 in the town of Orvieto, St. Thomas Aquinas composed the Lauda Sion as the Mass sequence for Pope Urban IV’s new universal solemnity of the Body and Blood of our Lord Jesus Christ, the feast of Corpus Christi. The present paper will consider this text of St. Thomas’s liturgical sequence in relation to the eucharistic theology that he teaches in the Summa Theologiae. Just as, according to the Dionysian Aquinas, the Psalms contain all the doctrines revealed in the rest of scripture but transposed into the highest literary genre of praise, so the Lauda Sion contains all the essential eucharistic doctrines of the Summa Theologiae, now set in that same laudatory genre as the Psalter. The paper is divided into ten sections, corresponding to the questions in St. Thomas’s treatment of the Holy Eucharist in the Tertia Pars. Proceeding one topic at a time, this paper will show how the Lauda Sion serves as a doxological compendium of St. Thomas Aquinas’s whole eucharistic theology.

This paper argues that being there, actually existing, is a notion that cannot be explicated by formal logicians, cannot be defined in terms of conscious perception, and cannot be satisfactorily explained using the theories of mathematics or natural science. So, must we turn to theology to make up for the deficiencies of the methods so far canvassed? The paper concludes by considering the Thomistic identification of God with existence itself, but argues that it would be a mistake to suppose that the mystery of actual existence is thereby dispelled.

The paper considers three possible definitions of what it is for an action to be ‘morally’ good: (1) that it is overall important to do; (2) that it is overall important to do in virtue of a universalisable principle; and (3) that it is overall important to do in virtue of a universalisable principle, belonging to a system of such principles, which includes almost all of certain moral fixed points. I defend (3) and show how we can reach such a system, starting from the basic beliefs with which we find ourselves, through the process of reflective equilibrium. Moral realism is then the doctrine that there is such a system of true moral beliefs. My optimistic view is that all human communities could eventually reach the same such system. But, if they cannot, then there will be two (or more) different such systems, and so two (or more) different senses of ‘moral realism’.

This paper proceeds from a discourse analytical perspective and asks what we can learn from Hebrews 1-2 concerning the relationship of humanity to creation through Christ. First, the exordium is examined to reveal a descent–ascent motif for the incarnate Son who is the one through whom God creates (1:2) and who sustains everything by his powerful word (1:3). The paper then explains how the Son’s sacrificial activity is subsumed within this theology as we look at the catena of scriptural citations found in the rest of chapter 1, where the catena deepens the theology of the exordium by presenting the same events in reverse order. However, towards the end of the catena, when we would expect a reference to the Son and his having inherited a name greater than the angels (1:4), we instead hear about how the angels are sent to serve humanity who inherit salvation. This enables the discourse to move on to chapter 2 and the purpose of Christ’s descent to lead humanity heavenward to glory (2:10). This paper uncovers how that glory is the Son’s own glory and posits a process of theosis by which humanity shares in the Son’s sustaining role over creation.

Graham Greene’s novella Loser Takes All has been unfairly ignored in the critical literature. Rather than the mere frivolity it is taken to be, it is a humorous examination of some serious theological issues. By means of an inversion of Pascal’s Great Wager, Greene makes the case that attempts to rationalize the mystery that is the object of our faith will cheapen and diminish that faith. In the course of so doing, he alludes to and has fun with his earlier works, particularly Brighton Rock, and critiques the inversion of the Wager by Albert Camus. He shows the influence of Miguel de Unamuno, who years later would influence Greene’s Monsignor Quixote. Greene also invokes a poem by Charles Baudelaire, which Greene has quoted in many works, that the possibility of damnation adds meaning to life, though it may drift into what von Balthasar called Greene’s indulgence of the mystique of sin.

This paper examines, from a Thomistic perspective, the possible consequences of the twentieth-century reform of the ‘Kyrie eleison’ from ninefold set of invocations to a sixfold call-and-response structure. First, we present Aquinas’s distinctly Trinitarian exegesis of the ‘Kyrie’ in light of the history of troped liturgical texts. Next, we will account for the historical diversity of the troped ‘Kyrie’ genre while emphasizing importance of the Trinitarian elements. The third section recounts recent work on Aquinas’s theory of the passions and their effects of language formation; this leads to the fourth section, which casts a philosophical eye on the role of melisma in the liturgy. To conclude this study, we suggest the restoration of some troped ‘Kyrie’ texts in the Roman Rite.

McNabb and DeVito have recently argued that Graham Oppy’s objections to the First Way are found wanting. In response, McNabb and DeVito restructured the First Way on behalf of St Thomas. More recently, Joseph Schmid and Daniel Linford argue that the restructured argument given by McNabb and DeVito is problematic, claiming that it is either valid but unmotivated or it is plainly invalid. In this paper, I argue that McNabb and DeVito’s schematic glossing of the First Way is both valid and motivated.

‘The Sequence on the Virgin Mary and Christ’, by the poet and martyr St Robert Southwell, S.J. (1561–95), is a beautiful work that is generally still undervalued. The sequence explores the physical, moral, and emotional unity of Mary and her Son in the work of our salvation. The larger context is the Protestant devaluing of hyperdulia. In its historical moment – it was written sometime in the 1580s – it is a subtle exploration of the theme of kenosis and of what a ‘prince’ or ‘queen’ should really be. While being relatively inexplicit, Southwell seems to poise the Virgin Mary against that other ‘empress’, Elizabeth I, and writes with intimacy from the perspective of his own self-understanding as ‘Beatae Virginis filius’ (a son of the Blessed Virgin). The sequence’s modern, editorial title needs to be replaced with one that matches its devotional aims and content. As he faced up to the almost certain prospect of his own martyrdom, Southwell looked to Mary as true mother and queen to sustain him in his sacrifice.

Given the peculiarly linguistic approach that contemporary philosophers use to apply St. Thomas Aquinas’s arguments on the immateriality of the human soul, this paper will present a Thomistic-inspired evaluation of whether artificial intelligence/machine learning (AI/ML) chatbots’ composition and linguistic performance justify the assertion that AI/ML chatbots have immaterial souls. The first section of the paper will present a strong, but ultimately crucially flawed argument that AI/ML chatbots do have souls based on contemporary Thomistic argumentation. The second section of the paper will provide an overview of the actual computer science models that make artificial neural networks and AI/ML chatbots function, which I hope will assist other theologians and philosophers writing about technology, The third section will present some of Emily Bender’s and Alexander Koller’s objections to AI/ML chatbots being able to access meaning from computational linguistics. The final section will highlight the similarities of Bender’s and Koller’s argument to a fuller presentation of St. Thomas Aquinas’s argument for the immateriality of the human soul, ultimately arguing that the current mechanisms and linguistic activity of AI/ML programming do not constitute activity sufficient to conclude that they have immaterial souls on the strength of St. Thomas’s arguments.

Repentance is central to the message of Christianity. Yet, repentance has received little analysis in recent scholarship despite being emphasized by the church fathers. In particular, there has been minimal effort to understand the necessity of repentance in light of Christ’s atoning work. With this as the background, I explore fundamental questions such as repentance’s definition, scope, and role in salvation history. Furthermore, I attempt to more precisely outline repentance’s role in Christ’s salvific work. Underpinning the project is my view that repentance should be understood as metanoia or transformation. This transformation of repentance is ordered toward divine metanoia – participation in Christ. In developing repentance, I put forward a synthesis of Thomas Aquinas’s framework of penance and John McLeod Campbell’s account of Christ’s vicarious repentance. Through this synthesis, I attempt to make sense of the relationship between repentance and atonement. I finish by suggesting that it would be appropriate to conclude that Thomas would endorse a vicarious repentance account of the atonement and hint at how it might fit into broader soteriologies.

Although the theology of Tradition of the Dominican Yves Congar was highly influential in drafting the Dogmatic Constitution Dei Verbum at the Second Vatican Council, postconciliar debates neglected some of the most original aspects of this theology. This article proposes a retrieval of the notion of Tradition as ‘milieu éducatif’, advanced by the theologian in Tradition and Traditions, as a valuable resource for contemporary discussions on Christian formation. It intends to highlight how Congar connected the theological realities of revelation and its transmission by the Church with the concrete practice of Christian life. This notion is, then, put in conversation with contemporary Christian thinkers who have reflected on the practical aspects of Christian formation, chiefly James K.A. Smith. This dialogue aims to show the relevance of Congar’s notion to current discussions. While the theology of Tradition exposed by the French Dominican can be completed and specified by current proposals, it can also offer a new theological depth to those proposals.

Catholic social thought and teaching is sometimes conceptualised using an historical or principles-based approach. This paper proposes an alternative framing, construing Catholic social teaching (CST) as a multi-layered phenomenon that can be grouped into three broad tiers, each with a distinctive role. This framing is not intended to supercede the others, nor is it inconsistent with them. The proposal emerges out of a series of discussions hosted by the Catholic Agency for Overseas Development, a Catholic UK-based development agency, member of Caritas Internationalis, and an official agency of the Bishops’ Conference of England and Wales. The paper operates on two levels simultaneously: it attempts a distinctive reframing of CST using a distinctive source, and it attempts an enactment of CST methodologically and structurally. Construing CST as a multi-layered phenomenon that can be grouped into three broad tiers provides a clarity that empowers us in two ways. First, it clarifies the distinctive role of CST at each level. Second, it makes clear that CST is a work of the Spirit rather than a human phenomenon. Such an understanding of CST brings out with particular clarity a vision of the role, purpose, and even the agency of Catholic social thought in relation to a troubled world.

This paper introduces Phenomenological Thomism by accomplishing the three tasks Thomas Aquinas sets for every prooemium. First, to promote goodwill (beniuolus), it shows how fruitful Phenomenological Thomism promises to be by arguing that it unites the strengths of two complementary alternatives to the modern starting point. Second, to make teachable (docilis), it delineates the principal vectors of phenomenological engagement, including philosophy of nature, philosophical anthropology, ethics, epistemology, metaphysics, philosophical theology, and revealed theology. Third, to arouse attention (attentus), it focuses on the theme of manifestation to highlight the challenge of bringing the two traditions together. In this way, the prooemium encourages the further development of Phenomenological Thomism as a research program involving countless scholars and an infinity of tasks.

The development of Thomas’s teaching on Christ’s headship relies upon the principle of the causality of the maximum: ‘the maximum in a genus is the universal cause in that genus’. This principle appears in the fourth way to demonstrate God’s existence. Applied to the humanity of Christ, Thomas argues that Christ, on account of his perfect fullness of grace, is, according to his humanity, the universal source of grace for all the members of the Church, including the angels. How does this cohere with Thomas’s teaching elsewhere in the Summa theologiae that it is only as Word that Christ causes grace in the angels? In this paper, I explore this tension and offer a way of understanding Thomas’s broader approach to the mystery of Christ.