Traditionally it has been presumed that the knowledge of God’s triune nature could be derived only from positive Biblical revelation. However, the Second Vatican Council’s teaching on the universal possibility of true salvific faith implies that supernatural revelation also occurs outside Christianity. Karl Rahner’s explanation of the meaning of the Trinity as “concrete monotheism” raises the possibility of an implicit knowledge of God’s self-revelation as “Word” and “Spirit” in the experience of grace and its formulation in the categories of the other world religions.

This essay suggests the possible form of an orthodox historicism. The essay begins by examining the historicism of Heidegger and Gadamer. It then proposes how a theology might appear which places the faith in conversation with this historicism.

This paper highlights Max Scheler’s contribution to developing a ‘phenomenological’ account of religious transcendence in a way which remains unique among other proponents of that tradition of continental thought. It is argued that even in formulating his own concept of ‘world-openness’ (as precursory to Hussurl’s and Heidegger’s view of the self’s ‘worldliness’) Scheler continues to foster a vision of the human person’s eternality and kinship with the Divine.

This paper examines the phenomena of falling in love and of love using Baudelaire’s poem, “Which is the Real One,” as impetus. The author asks why love is often focused toward an individual and why an individual often makes such a monumental difference when love should be a more universal experience. The focus of the Romantic poets on the individual is criticized, and Taoist and anti-romantic conceptions of love are considered.

I provide a narrative analysis of the Apostles’ Creed as a suggested alternative to the traditional referential reading. The focus of temporal intentionality offers an analysis of the Creed which is radically dirferent from the apocalypticism of the traditional interpretations.