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La teología al servicio de la formación del clero latinoamericano ha experimentado una enorme transformación desde el Concilio Vaticano II en adelante, gracias sobre todo al decreto Optatam totius. La Iglesia latinoamericana, inspirada además en Gaudium et spes, ha procurado dar a esta enseñanza teológica una orientación netamente pastoral. La presente investigación informa acerca de los propósitos formativos teológicos generales de los seminarios, institutos y facultades de teología. Comienza con una indagación en los consilia et vota de los obispos antes de Vaticano II y termina con el estudio de las rationes de la formación del clero de varios países. Haber deseado capacitar a los seminaristas para el discernimiento de los signos de los tiempos despunta como una originalidad específica. Queda pendiente, en todo caso, un estudio comparado delpensum de los estudios de la teología. Recién entonces podrá concluirse si esta enseñanza se ha liberado de dependencia intelectual de la Iglesia europea.

The Jesuit Professor of the Collegio Romano, Giovanni Perrone (1794-1876), stood as one of the most influential Catholic intellectuals of his age. His curriculum, or Praelectiones theologicae (1835-1842), was one of the most formative pedagogical texts of the nineteenth-century Church. The four-year course of study offered an innovative methodology for theological inquiry, which more closely integrated faith and reason with the authority of the Church. This article examines the dynamic nexus between these themes in the Praelectiones, and shows how the Jesuit Professor held the notion of authority to be costitutive of faith and a key element in the practise of all theological inquiry. Il corso di studio teologico, i Praelectiones theologicae (1835-1842) del professore gesuita Giovanni Perrone (1794-1876) del Collegio Romano, è uno dei testi pedagogici più influenti della Chiesa dell'Ottocento. Il corso quadriennale ha presentato una metodologia innovativa per le inchieste teologiche, che ha integrato una visione della fede e della ragione con l'autorità ecclesiastica. Questo articolo esamina il nesso dinamico fra questi temi nel Praelectiones e mostra come il professore gesuita abbia tenuto presente la nozione di autorità come motivo determinante nella sua definizione di fede e nella pratica di tutta la teologia.

Much of the limited scholarship dedicated to Sor Juana's autos sacramentales tends to separate them from the loas that were meant to introduce them. Critics often exalt the loas for the sympathy that they express for indigenous beliefs, while neglecting the autos or viewing them as masterful imitations of Calderón's style. This analysis breaks with this trend by demonstrating the thematic unity between the auto titled El mártir del sacramento, San Hermenigildo and the loa that precedes it. Reading the two works in the light of Jesuit Neo-Scholasticism and its influence on the development of criollo consciousness, the article argues that both loa and auto contribute to a subversive criollo discourse that questions Spain's hegemony and carves a space for Sor Juana's own intellectual activities.

The young Eliot indicates in various writings a vacillation between Bradleyian idealism and the skeptical acceptance of the philosophical materialism of George Santayana. In early writings, he also demonstrates an exceptional familiarity with the neo-Scholastic philosophy that had come to dominate Catholic university and intellectual life during the previous two generations. Attracted to the moderate realism of the neo-Scholastics, Eliot would eventually find in the writings of French neo-Thomist Jacques Maritain a compelling argument for the reality of matter and idea alike, and so a foundation for his \"classicist\" vision of art and culture. Maritain's work would lead Eliot to re-read his own understanding of Bradley in neo-Thomist terms—as certain passages in The Waste Land suggest. Eliot would in turn influence Maritain's development of an affective theory of art. After his conversion to Anglo-Catholicism, however, Eliot would rely less on Thomist realism as he came to speak more confidently in terms of dogmatic theology.

The publication of this work in 1892 made de Régnon the most influential and yet least known of Catholic historians of doctrine.

Cette étude examine cinq principaux changements de méthodologie qui se trouvent dans cinq documents-clé de Vatican II, afin de discerner à quel point ces documents sont cohérents avec ou différents des principales charactéristiques de méthodologie de la période du concile. L'article commence par une introduction à trois approches théologiques en vogue dans les écrits catholiques romains au temps du concile: néo-scholasticisme, transcendentalisme, et correlationisme. La conscience historique est aussi examinée comme une note importante de méthode théologique. L'article examine ensuite Sacrosanctum Concilium, Lumen Gentium, Dei Verbum, Dignitatis Humanae et Gaudium et Spes, en vue de ces données. L'étude identifie six changements méthodologiques notoires dans les documents: 1) la mise en sourdine du néo-scholasticisme du 19ème siècle; 2) la transformation du néo-scholasticisme grâce aux resources bibliques; 3) la montée de questions centrales à la méthode transcendentale; 4) des essais tardifs mais importants de raisonnement transcendental; 5) une corrélation toujours croissante de mode confessionel; et 6) une conscience historique en développement. En conclusion, les auteurs affirment une évolution méthodologique dans Vatican II qui pourrait convalider une évolution continue de la méthode théologique aujourd'hui.

Eschatology—that is, a religious interpretation of the fulfillment of God’s plan (the eschaton)—reemerged as an important theme in twentieth-century European Christianity. Biblical studies led the way in the work of Johannes Weiss (1863–1914) and Albert Schweitzer (1875–1965). For Weiss, the predominant theme within the preaching of Jesus was the imminence of the “kingdom of God.” Schweitzer states that the earliest Christians believed in the impending end of the world and, as a result, in the urgency of responding to the gospel message. According to Joseph Ratzinger, the rediscovery of the eschatological character of Jesus’s preaching in