of religion, and its reduction to cultic ritual acts robbed of their social and political significance. He explores how Islam and Catholic Christianity might better contribute to the religious public voice and strengthen real debate in the public square, claiming that they might better preserve religious plurality than secular liberalism. Finally, he explores the doctrine of hell and the circles within it. In Vatican II: Catholic Doctrines on Jews and Muslims (2014), D'Costa turns to the authoritative Conciliar documents of the Catholic Church to establish what doctrines of God and God's activity are to be found that relate specifically to Judaism and Islam. He defends the view that the documents are either novel, continuous, and reforming, but not discontinuous with previous doctrinal teachings. D'Costa argues that invincible ignorance was crucial in moving to a positive attitude to other religions since they were no longer seen to explicitly and knowingly reject Catholic truth. He examines the drafts of Lumen Gentium 14–16 and Nostra Aetate 3–4 to show the positive doctrinal foundations for dialogue. He rebuts the charge of Jewish deicide and the alleged guilt of the Jewish people, while acknowledging the Jewish foundations of Christianity. In relation to Islam, there is a distance from the views of Louis Massignon, while at the same time an affirmation of a creator God who is the final judge. This theistic commonality is the crown of the Council's teaching, but gained at the cost of not mentioning the Qur'an and Muhammad. From this doctrinal basis, D'Costa indicates some of the postconciliar theological developments that have followed are from the Council. In Catholic Doctrines on the Jewish People After Vatican II (2019), D'Costa continues his study of 2014 to trace the doctrinal trajectories related to three central questions regarding the status of Judaism. He establishes the Catholic Church's formal move away from supersessionism to a position that holds the covenant made by God with his people, Israel, is now viewed as valid and effective. He examines the tensions between this new teaching and the previous implicit teachings at the Council of Florence that view Jewish rituals negatively. He argues that these previous teachings assumed the free and knowing rejection of the truth of Christ by the Jewish people. Since this is no longer assumed, the new teachings can now draw on the significance of quasi-sacramentality attributed to Jewish religious practices. Second, he examines the land promise