We are living in an era of crisis, which, if responded to correctly, can lead to a whole series of opportunities to change how we “do religion.”

Philip Jenkins on the decline and growth of religion in the 21st Century

To say, as Gabriel Marcel did, “thou, thou shall not die,” is not a desperate plea nor a psychological coping mechanism, but a way of remaining faithful to the implications of what one has experienced in the beloved.

Geoffrey Karabin on intersubjectivity and immortality

They assembled a view of history as a raft to navigate the challenges of their modern world. As the 20th century wore on… that raft looked less and less secure, not stable enough to keep them afloat.

Paul Kurtz on liberal Christianity and the philosophy of history

For these readers of the Bible, the prophets were no longer predicters of the future—messianic or otherwise—but interpreters of God in past and present.

Paul Michael Kurtz on the German theorist of Jewish history

Modern culture occasions a crisis of belief not just about this belief or that belief, or even the aggregate of beliefs and correlated values in Catholic life, but about believing itself.

Jonathan Heaps on Lonergan and the culture of modernity

Varnhagen’s letters are increasingly gaining recognition, not just as records of a brilliant mind and the struggles of a Jewish woman of the time, but as works of literature and philosophy.

Anna Ezekiel explores the possibility of an epistolary philosophy in Rahel Varnhagen

From the crusades to WWII, Catholic materiality in combat did not just serve the needs of the faithful but also anchored broader conceptualizations of what constituted “just warfare.”

Sarah Luginbill examines portable altars and the relation of war and religion

For them, science was without mysteries. Everything there is can be surveyed and explained in its totality and verified empirically. Everything that means anything can be expressed clearly.

Henriikka Hannula reviews Exact Thinking for Demented Times by Karl Sigmund

To adopt the transhumanist vision is to think of incarnate reality as something to be saved from. To adopt Gabriel Marcel’s vision is to recognize that our salvation, or at least hope for our salvation, is already present before us.

Geoffrey Karabin presents two visions for a post-modern heaven

If Luther’s celebrants insist on granting him the honors of modernity, they need to consider his implication in the full story of modernity, not a sanitized version of it.

Christine Helmer details Luther’s place in the stories we tell about modernity

Genealogy speaks of repetition—surprising repetitions—across historical periods and especially across the so-called hiatus between the modern and premodern world.

Cyril O’Regan looks to an old heresy to understand new problems

A covenantal genealogy is indexed toward a transcendent God, rather than to contingent historical objectives such as those integral to the immanent frame that Enlightenment rationality (mis)identifies as its exclusive and all-encompassing domain.

Thomas Pfau distinguishes different modes of genealogy

The theological tradition requires self-critical appropriation, which must be capable of discerning what, having been passed down, is best forgotten and what is best remembered or re-presented for the Body of Christ today.

Antony Sciglitano looks for what truth can be found in genealogical methods

In light of Brentano-von Arnim’s recognition by the Young Hegelians and her association with the Silesian Weavers’ Uprising, it is remarkable that her political writing is so rarely considered in work on the development of Communism.

Anna Ezekiel examines the contributions of a neglected Left Hegelian

If Black Catholics—having lived through repeated disappointments and the demoralizing treatment of their ancestors—are exhausted in the fight, now is the perfect time to find new strength and take heed of history as the Church changes all around them.

Nate Tinner-Williams carves out a space for Black Catholicism

The most compelling alternative to the twin perils of genealogy and fideism, radical immanence and radical transcendence, involves a hermeneutics of tradition.

Thomas Pfau develops a Christian Hermeneutics of Tradition

Contrary to Foucault’s account of genealogy, Nietzsche characterizes his enterprise as the discovery of the true (singular) origin of intellectual and cultural phenomena. Genealogy, in his disparaging account, gets it wrong.

Ryan McDermott develops an answer to the question: what is genealogy?

Karoline von Günderrode’s contributions to the history of ideas have been occluded and forgotten. When she wrote, women’s intellectual efforts went unacknowledged, meaning that we may never know the extent of her influence on the people around her.

Anna Ezekial recovers the philosophical insights of Günderrode

“To apprehend the point of intersection of the timeless with time is the occupation of the saint.” -T.S. Eliot

A video conversation between Thomas Pfau, Brenna Moore, Cyril O’Regan, and Maria Cecilia Ulrickson

By reaching back to Venerable Bede’s description of righteous conquest, Mather casts American origins as something deeply rooted in time and tradition—an inheritance that cannot be revoked.

M. Breann Leake on continuity from Venerable Bede to Cotton Mather