In this conclusion to Jordan Daniel Wood's depiction of his departure from Hart, he locates the specifics of their difference in Jordan's focus on the personhood of Christ, which embraces sequence, development, and progress historically and in the learning of individuals, where Hart seems to set this aside. 

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Ever since the decree of Pope Nicholas in A.D. 1059, focus in the Eucharist has turned to the transformation of elements, rather than the transformation of persons into the person of Christ. Luther aggravates and moves the conversation forward, but the formula of Maximus combined with the developments of Aquinas and Luther, recaptures the early church understanding of the Love Feast. 

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Jordan Daniel Wood lays out two possible understandings of David Hart's critique of his work on Maximus. He locates the central issue in Hart's depiction of nature, in which Hart would locate divinity but in which he would turn to the Person of Christ as uniting the natural and divine. Jonathan suggests that Bernard Lonergan's approach, dropping focus on nature but looking to human desire, may be a mediating understanding.

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In Corinthians, Paul says some are sick and dying due to their practice of the Lord's Supper. Is this crude magical thinking or does it accord with the picture in modern science of mind/body holism in which sick meaning systems give rise to literal sickness? Paul's  answer is to be incorporated into the body of Christ, inclusive of a new ethic, a new love, a new economy, and a new humanity.

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Jonathan leads the discussion of Pope Francis's Laudato si', with Tim, Brian, Jim, Jon, Jeff, Allan and Paul. What is the proper use of technology, such that it does not become a violent and shaping force and remains a means (not an end)? Global warming and overpopulation, must be addressed not simply at a technological but at a theological level. 

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The Lord's Supper is first known as the "love feast" which is both commanded by the New Testament and forbidden at the Council of Carthage, resulting eventually in the distorted meaning of the Mass. Correctly understood the love feast or eucharist is the enactment of the body of Christ - or the person of Christ - seen in sacrificial love. Literal reduction to blood and flesh reifies the sign and misses the person of Christ and the purpose of the meal, which is not to kill Christ but destroy what killed him in the lives of believers.

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Jonathan Totty leads the discussion with Brian, David, Jonathan, Allan, Jeff, and Paul on the once active social teaching of various churches, and the loss of this focus, and the return of Catholic Social Teaching as represented by Pope Francis.

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Matthew chapter 5 depicts Jesus' accomplishment or fulfillment of the law as a direct reference to his person, his teaching, and his kingdom which the Mosaic law only pointed toward. Jesus ushers in a righteousness that abrogates and contradicts the law, such that one cannot "keep" the law and be a follower of Jesus. One cannot hate the enemy, a requirement of the law, and follow Jesus.

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Jonathan, Matt, Matthew, Tim, Brian, Jim, David, and Paul continue their discussion of the book of Philemon, comparing it to Giorgio Agamben's notion of homo sacer, and Martin Luther King's "Letter from Birmingham Jail" and contrasting it to the letter from Pliny the Younger. Philemon as a worked example of revolutionary subordination is the Gospel in synopsis, and we discuss the practical way to apply the letter.

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Some Jewish authorities are advocating the obliteration of Gaza, as this is Israel's by divine fiat, but Jesus saw himself as true temple and ushering in the true kingdom. 

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