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The Catholic University of America Press is honored to announce the publication of the first volume of the critical English edition of The Collected Works of Karol Wojty?a/John Paul II. In conjunction with an international editorial board, the English Critical Edition will comprise 20 volumes, covering all of his writings and correspondence both in the years before and during his papacy.What makes this collection so important is that access to his writings have been a significant challenge. Except for official papal addresses and documents preserved and disseminated by the Vatican, his works have been scattered and limited, or in need of a new translation. Finally, English-language audiences have faced the challenge, even in the case of published texts, of working across multiple languages and translations and of dealing with textual idiosyncrasies.The inaugural volume of this collection is Person and Act, together with related essays, which is in many respects constitutes Karol Wojty?a’s most profound and well-known philosophical work. Originally published in 1969 as Osoba i czyn, this work of metaphysics and philosophy is widely influential even though it is highly challenging intellectually and has heretofore posed difficulties for translators.

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Catholic University of America Press is proud to present the second volume in its new Sayings of the Fathers of the Church Series. Featuring a wide range of scholars compiling material from our acclaimed Fathers of the Church volumes, each title will be devoted to a few specific areas of theology. The inaugural volume covered The Seven Deadly Sins, and future volumes are planned to focus on Angels and Demons, the Mass, and Mary.Nothing has the power to inspire, or terrify us like the unknown. Life after death is the perhaps the greatest unknown that confronts mankind. But the wisdom of the Church, especially in the teachings of the Church Fathers, reminds us that we know a great deal about what awaits us at the end of life.What the Church knows about the four last things?death judgment, heaven, and hell?is essential for helping on the way of the pilgrimage of life. The teachings of the Fathers, far from sating our curiosity, serve to increase the power of heaven to inspire us, and of hell to terrify.In this volume, canon lawyer and writer Edward Condon compiles a book full of wisdom and compelling insights. More than anything, the Fathers warn us that our life is short, and the reckoning for how we have lived it eternal. The urgency of the Church's message, brought to life in the sayings of the Fathers, comes to remind us of our true calling and inheritance in baptism, and of the richness of the heavenly reward, which is not so much the fruit of our efforts on Earth but the fulfillment of God's promise of love to us. The terror of hell is not the threat of the dictator, but a dire warning of the true scope of our freedom as children of God.This book, rich with the traditional teachings of the church, will guide and inspire readers as they continue their life journeys, which have a beginning but no end.

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The Catholic University of America Press is proud to present the third volume in its Sayings of the Fathers of the Church series. Featuring esteemed scholars and writers compiling material from our acclaimed Fathers of the Church volumes, each title is devoted to select areas of theology. The inaugural volumes covered the Seven Deadly Sins and the Four Last Things, and now we turn to The Holy Mass.The documents of early Christianity are rich in mentions of the Mass and its component parts. Sometimes they’re detailed descriptions, sometimes quick allusions. In this volume Mike Aquilina, a popular author on early Christianity, takes readers step by step through the Mass, from the Sign of the Cross through the Dismissal, illuminating the way with the words of the Fathers. Along the way readers encounter familiar rites, words, and gestures, but also familiar complaints — about long homilies, bad singing, liturgical abuses, and distracted congregations.The Holy Mass is divided into chapters based on the parts of the Mass known to modern Catholics of the Roman Rite. The Mass did not follow this sequence through the entirety of the era of the Fathers. Gregory the Great moved the position of the Lord’s Prayer. There were geographic variants for the placement of the Sign of Peace. Some ancient liturgies lacked a specific penitential rite — though all the liturgies had a penitential dimension to their prayers.Mike Aquilina’s introduction provides historical context and describes the rich development of the liturgy through the Church’s first few centuries. A foreword by Thomas Weinandy, OFM, Cap., a member of the Vatican’s International Theological Commission, speaks of the relevance of this material for worshipers today.

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The Catholic University of America Press is pleased to present the second volume in our Catholic Women Writers series, which will attempt to bring new attention to prose work of Catholic women writers from the 19th and 20th centuries. Sheila Kaye-Smith was a best selling author who had published over 50 books in her lifetime, few of which remain in print since her death in 1956.The End of the House of Alard (1922) documents the choices made by the final generation of the aristocratic Alard family and the ways in which they, both willingly and reluctantly, bring the long line of their ancestral blood to a complete and sudden end. For some of them, the end of the Alard line is as painful to enact as it is for others to witness; for others it is welcomed as a necessary modernization or a true realignment toward religious integity and universal human truth. Some of the family's children yearn for individual liberty; others have it forced upon them. But none of them can find it under the burden of the Alard name and its crumbling estate. The End of the House of Alard is a novel about the human need for purpose, for a truth by which to live and for which to die. It is a novel about faith and idolatry, love and death, freedom and bondage, nature and grace. Put another way, it is about how human beings cannot escape the great challenge of salvation, of breaking free from false, man made gods in order to unite instead with the divine love of Christ. The novel's characters span a breadth of options on this spectrum and their various outlooks on life continue to reflect those available to us today.

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A Primer of Pastoral Spanish is designed to provide religious and non-religious alike with the linguistic and cultural tools to minister in Spanish. This primer is modeled after Madrigal's Magic Key to Spanish (1953), whose author, Margarita Madrigal, bases her methodology on creating with the language instead of memorizing it. Previous knowledge of Spanish is not necessary, although, as you will discover, you already know thousands of words in Spanish. The vocabulary you know in English is the foundation on which you can build your knowledge of Spanish vocabulary. There are thousands of English words that become Spanish words if you can recognize the slight change that takes place from one language to the other. For example, you will learn how to conjugate a verb in Spanish to the first-person singular of the past tense by dropping a letter from its translation in English and adding an accent. There are 40 units in this primer. If you were to study each unit 20-30 minutes a day throughout Lent, for example, think about how far you could progress. Each unit consists of four sections: Vocabulary, Prayer or Culture, Cornerstones, and Vocabulary Review. There are four units called Check Your Progress. These units consist of Challenges based on the grammar, vocabulary, and culture you learned in the previous units. The answers to the Challenges are at the end of the units.

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Ossa Ostensa is the world’s first comprehensive example of how to teach and learn the Latin language using the unique teaching system of the internationally recognized authority Reginald Foster. Laura Pooley – prize-winning graduate of the University of Oxford and currently a supervisor at the University of Cambridge, brings to life the year she spent in Rome studying Latin with Reginaldus. His inspiring and transformative method of teaching combines with Laura’s twenty years of teaching experience to produce concise and crystal-clear explanations of the language. The three ‘experiences’ of Latin: beginners, intermediates and advanced, are divided between three user-friendly workbooks. Each workbook comprises around thirty lessons, where the language is presented in hand-out form requiring very little modification by prospective teachers. Each language area is then illustrated by translated reading examples. After each lesson, Laura provides translation practice targeted to the taught content. These Latin passages are divided into Classical and Post-Classical literature, to appeal to the interests of all Latin students. Not only that, but each passage is accompanied by teaching questions and translation hints, the mainstay of Reginaldus’ classroom persona and pedagogy so famously encapsulated in his Ludi. Students therefore can exercise recent language content and develop deep and spontaneous fluency in the Latin language. For the first time, the experience of learning with Reginaldus is available to everyone.

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Catholic education remains one of the most compelling expressions of the Church’s mission to form disciples. Despite decades of decline in the number of schools and students, many Catholic schools have been experiencing renewal by returning to the great legacy of the Catholic tradition. Renewing Catholic Schools offers an overview of the reasons behind this renewal and practical suggestions for administrators, clergy, teachers, and parents on how to begin the process of reinvigoration.The book begins by situating Catholic education within the Church’s mission. Fidelity to Catholic mission and identity, including a commitment to the fulness of truth, provides the fundamental mark for the true success of Catholic education. The Catholic intellectual tradition, in particular, established by figures such as Augustine, Boethius, and Aquinas, can continue to direct Catholic schools, providing a depth of vision to overcome today’s educational crisis.To transcend the now dominate secular model of education, Catholic schools can align their curriculum more closely to the Catholic tradition. One touchpoint comes from Archbishop Michael Miller’s The Holy See’s Teaching on Catholic Schools, which the book explores as a source for practical guidance. It also offers a Catholic vision for curriculum, examining the full range of subjects from gymnasium, the fine arts, the liberal arts, literature, history, and catechesis, all of which lead to a well-formed graduate, inspired by beauty, attune to truth, and ordered toward the good.Finally, the book provides a practical vision for renewing the school through the formation of teachers, creation of a school community, and by offering suggestions for implementation of a stronger Catholic mission and philosophy of education. The teacher, ultimately, should strive to teach like Jesus, while the community should joyfully embody the school’s mission, making it a lived reality. The book concludes with examples of Catholic schools that have successfully undergone renewal.

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Offers reflections on human embodiment and emotion, commitment and freedom, reason and moral theory. This book explores how metaphysics serves psychology, writes on confronting reductionist notions of biology, and discusses the historical context for understanding religious freedom.

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The Exposition of 1 John and An Exposition upon Matthew V-VII are William Tyndale's two major exegetical writings, published respectively in 1531 and 1533 in Antwerp. By this period Tyndale's English translations of the New Testament and Pentateuch had both been printed, and he was preparing a revised version of the former to be published in 1534. Among the books he produced in the interim are these verse-by-verse commentaries on St. John's first epistle and on Jesus's Sermon on the Mount. In them Tyndale characteristically alternates between fierce polemics and solemn homilies that together, as has been claimed, amount to the most complete articulation of his theological positions. This volume replaces the nineteenth-century editions on which scholars and students have long relied by providing an original-spelling text of each Exposition with notes recording substantive textual variants in all sixteenth-century editions; an introduction and extensive commentary documenting, in particular, parallels and differences between the two texts and Tyndale's other works, the works of Luther and other reform theologians, and the works of the Church Fathers and others; plus a comprehensive glossary, appendices, and indices.

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This study constitutes the first-ever definitive account of the life and work of Irish modernist poets Thomas MacGreevy, Brian Coffey, and Denis Devlin. Apprenticed to the likes of W.B. Yeats, T.S. Eliot, James Joyce, and Samuel Beckett, all three writers worked at the center of modernist letters in England, France, and the United States, but did so from a distinctive perspective. All three writers wrote with a deep commitment to the intellectual life of Catholicism and saw the new movement in the arts as making possible for the first time a rich sacramental expression of the divine beauty in aesthetic form. MacGreevy spent his life trying to voice the Augustinian vision he found in The City of God. Coffey, a student of neo-Thomist philosopher Jacques Maritain, married scholastic thought and a densely wrought poetics to give form and solution to the alienation of modern life. Devlin contemplated the world with the eyes of Montaigne and the heart of Pascal as he searched for a poetry that could realize the divine presence in the experience of the modern person. Taken together, MacGreevy, Coffey, and Devlin exemplify the modern Catholic intellectual seeking to engage the modern world on its own terms while drawing the age toward fulfillment within the mystery and splendor of the Church. They stand apart from their Irish contemporaries for their religious seriousness and cosmopolitan openness of European modernism. They lay bare the theological potencies of modern art and do so with a sophistication and insight distinctive to themselves.Although MacGreevy, Coffey, and Devlin have received considerable critical attention in the past, this is the first book to study their work comprehensively, from MacGreevy's early poems and essays on Joyce and Eliot to Coffey's essays in the neo-scholastic philosophy of science, and on to Devlin's late poetic attempts to realize Dante's divine vision in a Europe shattered by war and modern doubt.

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The focus of this volume is on ministry to the sick and dying in the later Middle Ages, especially providing them with the sacraments. Medieval writers linked illness to sin and its forgiveness. The priest, as physician of souls, was expected to heal the soul, preparing it for the hereafter. His ministry might also effect healing of bodies, when that healing did not endanger the soul. This book treats how a priest prepared to visit sick persons and went to them in procession with the Eucharist and oil of the sick. The priest was to comfort the patient and, if death was imminent, prepare the soul for the hereafter. Canon law, theology, and ritual sources are employed. Three sacraments, penance, viaticum, (final communion) and extreme unction (anointing of the sick) are treated in detail. Sickbed confession was designed to forgive the ailing person's mortal sins. A priest could absolve a dying person of all sins, even those reserved to a bishop or the pope. Viaticum was to strengthen a suffering Christian for life's last conflict, that between angels and demons for the soul of the dying person. The deathbed thus was a spiritual battlefield. Extreme unction was reserved for those in danger of death, relieving the soul of venial sins or ""the remains of sin,"" even after confession and absolution. The commendatio animae (commendation of the soul) used with the dying was to usher the soul into the afterlife. Many works have been written about attitudes toward death, dying, and the afterlife in the Middle Ages. Likewise, there is a good deal of literature about individual sacraments. This study aims at bridging between these literatures, with a focus on the priest and parishioner in both theory and practice at the sickbed.

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After inquisitorial procedure was introduced at the Fourth Lateran Council in Rome in 1215 (the same year as England's first Magna Carta), virtually all court trials initiated by bishops and their subordinates were inquisitions. That meant that accusers were no longer needed. Rather, the judges themselves leveled charges against persons when they were publicly suspected of specific offenses--like fornication, or witchcraft, or simony. Secret crimes were off limits, including sins of thought (like holding a heretical belief). Defendants were allowed full defenses if they denied charges. These canonical rules were systematically violated by heresy inquisitors in France and elsewhere, especially by forcing self-incrimination. But in England, due process was generally honored and the rights of defendants preserved, though with notable exceptions.In this book, Henry Ansgar Kelly, a noted forensic historian, describes the reception and application of inquisition in England from the thirteenth century onwards and analyzes all levels of trial proceedings, both minor and major, from accusations of sexual offenses and cheating on tithes to matters of religious dissent. He covers the trials of the Knights Templar early in the fourteenth century and the prosecutions of followers of John Wyclif at the end of the century. He details how the alleged crimes of ""criminous clerics"" were handled, and demonstrates that the judicial actions concerning Henry VIII's marriages were inquisitions in which the king himself and his queens were defendants. Trials of Alice Kyteler, Margery Kempe, Eleanor Cobham, and Anne Askew are explained, as are the unjust trials condemning Bishop Reginald Pecock of error and heresy (1457-59) and Richard Hunne for defending English Bibles (1514). He deals with the trials of Lutheran dissidents at the time of Thomas More's chancellorship, and trials of bishops under Edward VI and Queen Mary, including those against Stephen Gardiner and Thomas Cranmer. Under Queen Elizabeth, Kelly shows, there was a return to the letter of papal canon law (which was not true of the papal curia). In his conclusion he responds to the strictures of Sir John Baker against inquisitorial procedure, and argues that it compares favorably to the common-law trial by jury.

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Though the relationship between Jesuits and Dominicans has historically been marked by theological controversy, Ignatius of Loyola, the founder of the Jesuits, shows remarkable affinity for the Thomistic tradition, the tradition advanced above all by the Dominican order. When writing the Jesuit Constitutions, in fact, Ignatius made Thomas Aquinas's Summa Theologiae the primary textbook for Jesuit theological formation. The contributions to this volume--originating from Jesuits, Dominicans, and lay scholars alike--explore different aspects of the complex yet illuminating relationship between Ignatius and Thomas. The themes range from the general relationship between the early Jesuits and scholastic theology to the attempts by Francisco de Toledo, the first Jesuit cardinal, to apply Thomistic reasoning to the religious and legal status of Jewish converts to Christianity. Other contributions compare Ignatius and Thomas on topics of significant interest for dogmatic, sacramental, and spiritual theology: spiritual experience, the ordering of the passions, the use of the imagination, prudence and discernment of spirits, frequent communion, Mariology, the ""hierarchical church,"" and the limits of obedience.Students of Ignatius of Loyola, Thomas Aquinas, second scholasticism, Christian-Jewish relations, and spiritual theology in general will find this volume an invaluable contribution.

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The purpose of this book is to explore what a liturgical approach to the Bible looks like and what hermeneutical implications this might have: How does the liturgy celebrate, understand, and communicate Scripture? The starting point is Pope Benedict's affirmation that ""a faith-filled understanding of sacred Scripture must always refer back to the liturgy"" (Verbum Domini 52).The first part of the book (based on SC 24) provides significant examples to demonstrate: The liturgical order of readings intertextually combines Old Testament and New Testament readings using manifold hermeneutical principles, specifically how the psalms show the wide range of interpretations the liturgy employs. Prayers are biblically inspired and help to appropriate Scripture personally. The hymns convey Scripture in a poetic way. Signs and actions such as foot-washing or the Ephphetha rite enact Scripture. The study considers the Mass, the sacraments and the Liturgy of the Hours.In the second part, Benini systematically focuses on the various dimensions of liturgical hermeneutics of the Bible, which emerge from the first part. The study reflects the approaches the liturgy offers to Scripture and its liturgical reception. It explores theological aspects such as the unity of the two Testaments in Christ's paschal mystery or the anamnesis as a central category in both Scripture and liturgy. The liturgy does not understand Scripture primarily as a document of the past, but celebrates it as a current and living ""Word of the Lord,"" as a medium of encounter with God: Scripture is sacramental.Liturgical Hermeneutics of Sacred Scripture seeks to contribute not only to the comparison of the Roman, Ambrosian, and Byzantine Rite regarding the Word of God, but most of all to the overall ""liturgical approach"" to Scripture. As such, it promotes an interdisciplinary dialogue of liturgical and biblical studies.

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Metaphysics is not often spoken of as a venue for dialogue about anything, let alone culture or religion, which are more readily associated with phenomenology or hermeneutics in contemporary thinking. This collection of essays, however, by the late Boston College philosopher Oliva Blanchette, maintains the absolute necessity of metaphysics as a prerequisite for examining any particular 'realm of being,' in all areas of human inquiry, from the particular sciences to historical cultures and religions. Blanchette proposes metaphysics as a fundamental and necessary level of intelligence presupposed in any exercise of judgment, discourse, or dialogue, among rational beings. At the same time, he defends the idea that dialogue is the first and most fundamental form in which such reasoning takes place in human experience, on a radically intersubjective level through language.Metaphysics is not an abstraction removed from human experience. Rather, it is a science in its own right defining itself in relation to 'being as being', its subject matter, as it depends on all the particular sciences and bodies of knowledge. Firmly standing on the ground of human experience, and on the human person as primary analogate of being, it opens up an entire realm of questioning that the particular sciences and bodies of knowledge, operating in functional separation, cannot pose on their own, especially when they take, in a reductionist fashion, their own object to be the prime analogate.Metaphysics, in fact, insinuates itself into each and every particular science in exploring its own subject matter of 'being as being' in the analogical sense, advancing to more and more complex stages of analogy through dialogue among different spirits and cultures, and reaching its terminus in the transcendent aspect of spirit and religion. In this sense, metaphysics has much to say to theologians: without metaphysics, theology reduces to mere superstition.

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Henri de Lubac, SJ, (1896-1991) is one of the most renowned theologians of the twentieth century. Numerous studies have been undertaken to examine his many contributions to theology, but little attention has been paid to the specific topic of the relationship of the Blessed Virgin Mary and the Church in his writings. This was a topic that gave rise to contentious discussion at the Second Vatican Council, and although the Council fathers approved the integration of Marian doctrine into the Dogmatic Constitution on the Church, this synthesis of Mariology and ecclesiology has been largely neglected in theology today.The Splendor of the Church in Mary retrieves de Lubac's Marian ecclesiology and revives an understanding and appreciation of its enduring influence at the Vatican Council and beyond. The first part examines de Lubac's pre-conciliar works which evince a steady biblical and patristic ressourcement of Marian themes. It also explores his writings on Teilhard de Chardin's Eternal Feminine, Christian mysticism, and Amida Buddhism and discovers in them the essential building blocks of his Marian thought. The second part turns to the Second Vatican Council and post-conciliar developments. Rereading the debates and texts of Lumen Gentium through a Marian lens brings to light the extent of de Lubac's influence: Méditation sur l'Eglise (1953), his principal work on Mary and the Church, anticipated the structure and content of Lumen Gentium a decade before the Council.De Lubac's writings provided a theological compass for the Council fathers, and they continue to provide direction and orientation for ecclesiological discourse today. The Splendor of the Church in Mary culminates in a constructive analysis of one of the most pressing pastoral and ecclesiological questions of our times: the question of the relationship of the universal and particular churches. Directly engaging the crucial debate between then-Cardinal Ratzinger and Cardinal Kasper, it proposes that de Lubac's Mariology effectively offers a new perspective and a refreshing path forward. Attentive to the mystical identification of Mary and the Church, de Lubac's ressourcement has the potential to re-enchant and advance contemporary theology in new and significant ways.

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Aquinas on Prophecy: Wisdom and Charism in the Summa Theologiae argues that a lacuna exists (especially among Anglophone scholars of Aquinas) that neglects to identify his most famous work as a prophetic witness to the transformative effect of Christian theology. Through a detailed examination of Aquinas's treatment of prophecy in the Summa Theologiae (II-II, QQ.171- 174), Paul Rogers reveals how prophetic testimony is central to the understanding of Christian revelation, faith, and theology, since it presents an initial (and historically-rooted) model for a Christian pedagogy that attempts to affect intellectual and moral transformation through communicating knowledge about God.The theologian thus conceived by Aquinas exercises analogously a prophetic, and hence social, function among Christian believers that has a special care for their spiritual and moral guidance. In contrast to readings of Aquinas that portray him as overly reliant on Aristotelian gnoseology (e.g., Jenkins 1997), Rogers lays out a reading more in line with recent 'ressourcement' Thomistic interpreters that identifies in his account of prophecy a creative adaptation of Arabic-Aristotelian gnoseology in the service of clarifying difficulties that had arisen in the thirteenth century surrounding the reception of a patristic (and predominantly Augustinian) tradition of prophetic illumination or vision. In the hands of Aquinas, the traditional Augustinian theory of prophetic illumination was re-envisioned and reinvigorated, which in turn allowed him to reassert confidently prophecy's status as certain knowledge (scientia) that required its own distinct 'light', comparable to the light of natural reason and the lights of faith and glory.Highlighting prophecy in Aquinas's thought helps especially to refocus today's readers on how knowledge of the final end as revealed was for Aquinas the ultimate moral objective shared by both the prophet and theologian: a point that is best appreciated when his account of prophecy is related back to his understanding of sacred doctrine and faith as a whole—the book's central task.

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Francisco Suárez (1548-1617) was one of the most important philosophers and theologians of Early Modern Scholasticism. Although Suárez spent most of his academic career as a professor of theology, he is better known today for his Metaphysical Disputations (Salamanca, 1597). The present volume contains a facing-page English translation of Metaphysical Disputations III & IV. Metaphysical Disputation III offers a general treatment of the properties of being as such, while Metaphysical Disputation IV deals with one of these properties in particular, transcendental unity. The Latin text contained in this volume introduces a significant number of corrections to the text of the Vivès edition, the one standardly used by scholars of Suárez, and thus more faithfully reproduces the text of the first edition. The volume also contains a lengthy introduction that provides a detailed survey of the disputations' principal claims and arguments.

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The Word made flesh is manifested in the lives of those dedicated to his proclamation. The Power of Patristic Preaching: The Word in Our Flesh presents seven early preachers who show, by life and speech, the divine Word's power at work in weak human life.The book is inspired by this question preached by Origen, "For what does it profit if I should say that Jesus has come in that flesh alone which he received from Mary and I should not show also that he has come in this flesh of mine?" In seven chapters, The Power of Patristic Preaching studies the exemplars of Origen for holiness, Ephrem for the humility of repentance, Gregory of Nazianzus for purification and faith, John Chrysostom for the hope of salvation, Augustine for love, Leo the Great for love of the poor and the weak, and Gregory the Great for accepting our own weakness. With an emphasis on the incarnation, deification through the virtues, and proclamation, The Power of Patristic Preaching serves as a resource for those dedicated to the ministry of the Word (clerical, religious, and lay), and as a text for students of early Christian theology and practices. A Catholic work for a broad ecumenical audience, the book gives a cry from the heart in a suffering Church traveling through a world that is passing away.

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The Renaissance was a period of great intellectual change and innovation as philosophers rediscovered the philosophy of classical antiquity and passed it on to the modern age. Renaissance philosophy is distinct both from the medieval scholasticism, based on revelation and authority, and from philosophers of the seventeenth and eighteenth centuries who transformed it into new philosophical systems.Despite the importance of the Renaissance to the development of philosophy over time, it has remained largely understudied by historians of philosophy and professional philosophers. This anthology aims to correct this by providing scholars and students of philosophy with representative translations of the most important philosophers of the Renaissance. Its purpose is to help readers appreciate philosophy in the Renaissance and its importance in the history of philosophy. The anthology includes translations from philosophers from the thirteenth to the seventeenth centuries, and it ranges from works on moral and political philosophy, to metaphysics, epistemology, and natural philosophy, thereby providing historians and students of philosophy with a sense for the nature, breadth, and complexity of philosophy in the Renaissance. Each translation is accompanied by an introduction by a historian of Renaissance philosophy, as well as select secondary sources, in order to encourage further study.This anthology is a companion to Philosophers of the Renaissance, which included essays on the writings of the same group of philosophers of the Renaissance: Raymond Llull, Gemistos Plethon, George of Trebizond, Basil Bessarion, Lorenzo Valla, Nicholas of Cusa, Leon Battista Alberti, Giovanni Pico della Mirandola, Marsilio Ficino, Pietro Pomponazzi, Niccolò Machiavelli, Heinrich Cornelius Agrippa von Nettesheim, Juan Luis Vives, Philipp Melanchthon, Petrus Ramus, Bernardino Telesio, Jacopo Zabarella, Michel de Montaigne, Francesco Patrizi, Giordano Bruno, Francisco Suàrez, Tommaso Campanella.

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An ancient question asks what role moral formation ought to play in education. It leads to such questions as, do intellectual and moral formation belong together? Is it possible to form the mind and neglect the heart? Is it wise? These perennial questions take on new significance today, when education—especially, higher education—has become a defining feature in the lives of young people.Throughout his more than 40 years in academia, John Garvey has reflected on the relationship between intellectual and moral formation, especially in Catholic higher education. For 12 years as the President of The Catholic University of America, he made the cultivation of moral virtue a central theme on campus, highlighting its significance across all aspects of University culture, from University policy to campus architecture.During his two decades of presiding at commencement exercises, first as Dean of Boston College Law School and then as President of The Catholic University of America, Garvey made a single virtue the centerpiece of his remarks each year. The Virtues is the fruit of those addresses. More reflective than analytical, its purpose is to invite conversation about what it means to live well.Following Catholic tradition, The Virtues places the theological virtues of faith, hope, and love at the center of the moral life, and the cardinal virtues—justice, temperance, fortitude, and prudence—with them. Alongside these major virtues, Garvey considers a collection of "little virtues," habits that assist and accompany us in small but important ways on the path to goodness.Though he treats each virtue individually, a common thread unites his reflections. "The intellectual life depends on the moral life," Garvey writes. "Without virtue we cannot sustain the practices necessary for advanced learning. In fact, without virtue, it's hard to see what the purpose of the university is. Learning begins with love (for the truth). If we don't have that, it's hard to know why we would bother with education at all." The Virtues invites its readers, especially students, to appreciate that the cultivation of virtue is indispensable to success, academic or otherwise, and more importantly, essential to their ultimate aim, a life well lived.

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The book considers Thomas More's early life-choices. An early letter is cited by biographers but most miss More's reference to the market place. More's great-grandson, Cresacre, a Londoner, understood it correctly, and that gives reason to trust him on other aspects of More's youth.This study is based on early testimonies, those of Erasmus, Roper, Harpsfield, Stapleton and Cresacre More, as well as More's early writings, the Pageant Verses, and his additions/omissions to the Life of Pico; evidence drawn from authors he recommended, like Hilton and Gerson; and finally, his epitaph. Attention is given to his lectures on St Augustine's City of God, and to St John Chrysostom. It is argued More studied Chrysostom's Homilies on the Gospel of St Matthew from a Greek manuscript. Chrysostom, in the introductory homily, spoke of the city and the market place, as the setting in which Christians practice the teaching of Christ.More practiced law and taught it. He was attracted to becoming a Christian humanist alongside Grocyn, Colet, Linacre, and Lily. With them he studied Greek, the classics and Fathers of the Church. Helped by them he became a man of prayer, aware of the need to seek holiness in the midst of the world as a layman. Faced with the dilemma of the humanist in choosing between the contemplative life of the philosopher and an active life of engagement with the world, he deliberately chose the active life in service to society, and the contemplative life of the Christian as a married man. This awareness and choice is what is called vocation, implying determination to persevere throughout life: More saw his life as a pilgrimage towards heaven as described in the last chapter focusing on More's last work, De tristitia, tedio, pavore, etoratione christi ante captionem eius.

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The intelligibility of nature was a persistent theme of William A. Wallace, OP, one of the most prolific Catholic scholars of the late twentieth century. This Reader aims to make available a representative selection of his work in the history of science, natural philosophy, and theology illustrating his defense and development of this central theme. Wallace is among the most important Galileo scholars of the past fifty years and a key figure in the recent revival of scientific realism. Further, his long and productive scholarly career has been shaped by a continuous effort to bring the resources of the Aristotelian-Thomistic tradition to the solution of contemporary problems of philosophy and science. Through all of these contributions, Wallace has provided the foundation for a renewed confidence in the capacity of human knowers to attain understanding of the natural order. Consequently, the overall aim of this volume is to secure continued access to his scholarship for readers in the new millennium.Intelligibility of Nature contains twenty-nine previously published essays written by Wallace over a period of some forty years. Many of these essays are currently not readily accessible. They are arranged in five thematic groups, each representing a major subject-area of Wallace's scholarly interests. The first group is devoted to essays on making nature intelligible through the use of scientific models. The second group of essays investigates various ways in which the Aristotelian-Thomistic tradition is foundational to contemporary scientific research. Essays in the third group are historical studies on the origins of modern science. The fourth group of essays discuss the viability of the cosmological argument for the existence of God in light of natural science. The final group of essays consider the relation of science and religion. Together these essays provide a representative sample of Wallace's multifaceted contributions to scholarship.

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The Eucharist in Modern Philosophy is one of the last books written by the renowned Jesuit philosopher Xavier Tilliette (1921–2018), and the first to be translated into English. Jonathan Martin Ciraulo, the translator, also provides an introduction to the thought of Tilliette and the content of this book, while Cyril O'Regan provides the foreword, noting the particular intellectual characteristics of Tilliette and his analysis of eucharistic philosophies.In addition to being known as one of the foremost experts on the German Idealist Friedrich Schelling, Tilliette wrote voluminously on the relationship between modern philosophy and theology, particularly concerning the way in which Christology is central to the development of modern philosophy. In this volume, he extends that project to look at how various philosophers, such as Descartes, Leibniz, Hegel, Blondel, and Marion, as well as poets and mystics, such as de Chardin, Simone Weil, and Paul Claudel, thought extensively about the question of the Eucharist. The result is an enormous diversity of Eucharistic thought, from Descartes' attempt to justify transubstantiation in light of his philosophical revolution, to Feuerbach's supposed exposure of the contradiction inherent to sacramentality, to Antonio Rosmini's Eucharistic piety and speculation, to Maurice Blondel's recovery and expansion of Leibniz's notion of the substantial bond. Tilliette shows that this philosophical conversation about the Eucharist is a living tradition, as the aporias and failures of one generation provide stimulus for all that follows. Much of the work is largely historical, showing in great detail the context of each particular eucharistic philosophy, but Tilliette also evaluates the relative fruitfulness of the various eucharistic theories for philosophy, theology, and the life of the Church. This book demonstrates that the Eucharist has been, and will likely continue to be, a major impetus for philosophical reflection.

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It is impossible to understand the history of Christian theology without taking into account the relationship between faith and reason. Many works give an overview of faith and reason, or outline key principles, while others put forward a thesis about how one should understand the relationship between faith and reason. In this theological essay, Grant Kaplan revisits the key figures and debates that shape how faith and reason relate. Divided into three parts, Kaplan invites readers into a conversation rather than a drive-by. Readers will encounter the words and arguments of some of Christianity's greatest thinkers, some wellknown (Augustine, Aquinas, Newman) and others nearly forgotten. Readings of these figures bring them to life in an accessible manner.In Faith and Reason through Christian History, the roughly fifty figures treated are given sufficient room to breathe. Rather than simply summarizing their thought, Kaplan traces their arguments through key texts. This book will appeal to a range of audiences: theologians and philosophers, instructors, graduate students, seminarians, lay study groups, and undergraduate theology majors. No book today accomplishes what this book does!

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Revelations of Humanity brings together essays into the history and actuality of how our searches for God and for our own humanity are interwoven. They argue that the revelation of God is possible only when accompanied by a revelation of what it means to be a human being. Revelation implies that the truth is not fully evident in either case.This quest is aided in many of the essays by a recollection of the thought of Thomas Aquinas. As opposed to simple memory, recollection implies that memory has been lost or become clouded, here by the misrepresentation of Thomas' view of humanity's relation to God as harmonistic, at best semi-Pelagian, often even naturalistic. This difficult recovery is made possible by historical research that alone can escape the easy systematic alienation that supporters and critics of Thomas have often brought to their interpretation of his works. Thomas's sense of a real but finite capacity of human beings for God, his grace and revelation, anticipates in more ways than is commonly known much of contemporary suspicion about human capacities, but in ways that are open to God. That programmatic insight into the historical Thomas, keenly aware of human entanglements, limits and hopes, offers on many contemporary issues a ressourcement of systematic thought.Revelations of Humanity revolves around three clusters of issues. The first asks about the reality and limits of the human capacity for truth: in metaphysical, moral and political matters and in relation to the disputed issues of analogous reason and faith. The second cluster is structured around the four involvements that the Second Vatican Council identified as the human face of genuine Christian existence: participation in the legitimate joys, hopes, sorrows and fears of the contemporary world. These are refracted in the broken light of the human proprium of risibility, the abiding uncertainty addressed by hope, the disputed question of a suffering God and the recollection of Christ's anxiety in the face of death. The final cluster brings together anthropological dimensions of current ecumenical and interreligious disputes: the need to complement affirmation with admonition in ecumenical conversation, exemplified by the ambivalence towards sacrifice in a genuinely Catholic theology and the need to avoid the excesses of univocity, equivocity or an all too facile analogy in the determination of interreligious relationalities.

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No other theological text polarized the early modern Catholic world as much as Cornelius Jansen's Augustinus. In it the erudite bishop not only reconstructed St. Augustine's teaching on grace and free will, but also threw down the gauntlet to the Council of Trent and the Society of Jesus. For Jansen the latter had marginalized the Church Father's doctrine on divine predestination by overemphasizing human free will. Published after his death in 1640, Jansen's work drew a large crowd of followers and inspired an Augustinian reform movement. Its papal condemnation unintentionally spread this theology, but stifled an impassionate, academic engagement with the Augustinus. This first-ever translation of some of its central chapters enables historians, philosophers and theologians to finally engage with the founding text of Jansenism.

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The two-fold task of A Symphony of Distances is to provide an overview of Hans Urs von Balthasar's use of distance imagery with regard to personal distinctions in the Holy Trinity and to offer a critical analysis of him as a modern Catholic theologian.A metaphor of "distance" integrates all of Balthasar's theological thought as a primary cipher for the many symbols through which he reads the Christian theological tradition in a trinitarian and eschatological mode. The book follows a chronological, four-stage development of Balthasar's trinitarianism through the lens of this distance metaphor as it occurs across representative texts. The critical analysis employs the conceit of a symphony of four musical movements that correspond to four varieties of theological distance. These distances show certain correspondences of God's creation and redemption of the world—marked by the first two "distances"—with the relations of the divine persons to each other in the economy of salvation and in the eternal Trinity itself—marked by the third and fourth distances. "Listening" to the four movements of Balthasar's theological distances enables his readers to "hear" the themes of all four movements in the ascending order of richness, complexity, and inclusivity over the long development of his thought.This fundamentally positive approach of A Symphony of Distances allows for a thorough critique of the internal consistency of Balthasar's applied method, of the controversial use of gendered trinitarian notions in his speculations on divine pathos, and of his adequacy to the tasks of modern theology. The final judgment is that Balthasar's theology of distance can be accepted, with reservations, as a positive element of his contribution to contemporary trinitarian theology. The book can thus serve as a critical reference for readers who find Balthasar's notion of trinitarian distance, and indeed his trinitarianism as a whole, to be compelling, confusing, or frustrating.

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Shakespeare, Lee Oser argues, is a Christian literary artist who criticizes and challenges Christians, but who does so on Christian grounds. Stressing Shakespeare's theological sensitivity, Oser places Shakespeare's work in the "radical middle," the dialectical opening between the sacred and the secular where great writing can flourish. According to Oser, the radical middle was and remains a site of cultural originality, as expressed through mimetic works of art intended for a catholic (small "c") audience. It describes the conceptual space where Shakespeare was free to engage theological questions, and where his Christian skepticism could serve his literary purposes. Oser reviews the rival cases for a Protestant Shakespeare and for a Catholic Shakespeare, but leaves the issue open, focusing, instead, on how Shakespeare exploits artistic resources that are specific to Christianity, including the classical-Christian rhetorical tradition. The scope of the book ranges from an introductory survey of the critical field as it now stands, to individual chapters on A Midsummer Night's Dream, The Merchant of Venice, the Henriad, Hamlet, and King Lear. Writing with a deep sense of literary history, Oser holds that mainstream literary criticism has created a false picture of Shakespeare by secularizing him and misconstruing the nature of his art. Through careful study of the plays, Oser recovers a Shakespeare who is less vulnerable to the winds of academic and political fashion, and who is a friend to the enduring project of humanistic education. Christian Humanism in Shakespeare: A Study in Religion and Literature is both eminently readable and a work of consequence.

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Catholic philosophical anthropologists have defended views of the human person on which we are not reducible to anything non-personal. For example, it is not the case that we are nothing but matter, souls, or parts of society. Nevertheless, most Catholic anthropologies have been reductionistic in other ways. Mark K. Spencer presents a philosophical portrait of human persons on which we are entirely irreducible to anything non-personal, by synthesizing claims from many strands of the Catholic tradition. These include Thomism, Scotism, phenomenology, personalism, nouvelle théologie, analytic philosophy, Greek and Russian thought, and several others. It adjudicates among these traditions' claims by considering whether they are grounded in how we appear in experience and whether they are non-reductionistic. While many metaphysical claims about persons are defended, the picture that ultimately results is one on which persons are best grasped not through abstract concepts but through aesthetic perception, as unique kinds of beauty.This portrait also shows how we have many irreducible parts, principles, and powers. Various chapters explore the irreducibility of our subjectivity, senses, intellect, freedom, and affections, and of our souls, bodies, acts of existence, and activities. Readers will also find explorations of divine simplicity and causality, the nature of matter, organisms, and artifacts, all of which must be understood to fully grasp our own irreducibility. In considering how to synthesize various traditions' claims, the book also offers new solutions to a number of prominent debates in contemporary Catholic philosophy. These include debates over natural law, the natural desire to see God, the separated soul, the nature of gifts, integralism and personalism, idealist and realist phenomenology, and various scholastic accounts of the act of existence. The picture of persons thereby developed helps the reader to perceive persons more perfectly.

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The letters of the Apostle Paul are central witnesses to the Christian faith and to the earliest history of Christianity. And yet, when students, preachers, and others turn to Paul, they find many things ""hard to understand"" (2 Peter 3:16) in these ancient writings.James Prothro’s new book aims to help readers see the Apostle’s faith and hope at work as he evangelized the nations. Steeped in up-to-date scholarship and a passion for the gospel Paul preached, Prothro draws readers into Paul’s life and letters in order to help them hear the Apostle’s voice. The book’s chapters offer introductions to Paul’s background, life, and legacy; an introduction to ancient letter writing; a guide to understanding Paul’s theology across the letters; a survey of the portrait of Paul in the Book of Acts; separate treatments of each letter’s background and purpose; treatments of key theological topics in each letter and a thorough outline of each letter showing its arguments and how they make sense.Prothro introduces complex matters with clarity, balance, and an inviting style. He not only offers answers but models how to ask questions, helping us reason through Paul’s letters as ancient documents and as Christian Scripture. This book will prove a valuable introduction for those who study, teach, and preach these biblical books.

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The Apocalypse or Book of Revelation is one of the most frequently discussed books of the biblical canon and arguably one of the most difficult to interpret. This volume contains three texts as examples of late ancient Christian interpretation of its intriguing visions. It also includes a comprehensive introduction to each text by its respective translator. Brief Explanations of the Apocalypse by Cassiodorus (c. 580), translated by Francis X. Gumerlock from Latin and published in English for the first time in this volume, served as an introduction to the Book of Revelation for Cassiodorus's students at the Vivarium, a monastery in southern Italy. Cassiodorus divided the Apocalypse into 33 sections, corresponding to the age of Jesus at his Passion, and expressed his belief that John's visions were revelations of the end of the world, including the Second Coming of Christ for judgment, the defeat of the Antichrist, the general resurrection, and the arrival of the heavenly Kingdom. Testimonies of Gregory the Great on the Apocalypse, translated from Latin by Mark DelCogliano and also published here for the first time in English, is a collection of 55 excerpts on the Apocalypse from the writings of St. Gregory the Great (d. 604) compiled by an anonymous author. Drawn mainly from Gregory's Moralia, but also from his Book on Pastoral Care and homilies, the excerpts, which are arranged from Revelation 1.4 to 22.17, illustrate Gregory's grammatical exegesis of the Apocalypse, his interpretation of various figures in the Apocalypse, and his attempt to reconcile certain passages in the Apocalypse with seemingly contradictory texts from other parts of Scripture. The anonymous Greek Scholia on the Apocalypse contains 39 exegetical notes on chapters 1-14 of the Apocalypse, which reveal influences of Origen and Didymus the Blind, among others. The notes provide "spiritual" interpretations of the various passages and give attention to the interpretation of certain words that appear in the Book of Revelation. This new translation from the Greek by T. C. Schmidt utilizes all the Greek editions. Furthermore, its introductory matter contains updates on the Scholia from the latest scholarship and compares each scholion with interpretations found in various patristic authors, mainly of Alexandrian heritage.

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The twenty-three discourses presented in this volume have a long textual history that ascribes them to St. Gregory the Illuminator of Armenia (d. 328), a prevalent view that lasted through the nineteenth century. Armenian scholarship through the last century has tended to ascribe them to St. Mashtots', the inventor of the Armenian alphabet (d. 440). In his critical introduction to this first-ever English translation of the discourses, Terian presents them as an ascetic text by an anonymous abbot writing near the end of the sixth century. The very title in Armenian, Ya?axapatum ?a?k', literally, "Oft-Repeated Discourses," further validates their ascetic environment, where they were repeatedly related to novices. For want of answers to introductory questions regarding authorship and date, and because of the pervasive grammatical difficulties of the text, the document has remained largely unknown in scholarship.The discourses include many of the Eastern Fathers' favorite theological themes. They are heavily punctuated with biblical quotations and laced with recurring biblical images and phraseology; the doctrinal and functional centrality of the Scriptures is emphasized throughout. They are replete with traditional Christian moral teachings that have acquired elements of moral philosophy transmitted through Late Antiquity. Echoes of St. Basil's thought are heard in several of them, and some evidence of the author's dependence on the Armenian version of the saint's Rules, translated around the turn of the sixth century, is apparent. On the whole they show how Christians were driven by the Johannine love-command and the Pauline Spirit-guided practice of virtuous living, ever maturing in the ethos of an in-group solidarity culminating in monasticism.

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How does spirituality enter the education of an architect? Should it? What do we mean by 'spirituality' in the first place? Isn't architectural education a training ground for professional practice and, therefore, technically and secularly oriented? Is there even room to add something as esoteric if not controversial as spirituality to an already packed university curriculum? The humanistic and artistic roots of architecture certainly invite us to consider dimensions well beyond the instrumental, including spirituality. But how would we teach such a thing? And why, if spirituality is indeed relevant to learning architecture, have we heard so little about it?Spirituality in Architectural Education addresses these and many other important philosophical, disciplinary, pedagogic, and practical questions. Grounded on the twelve-year-old Walton Critic Program at the Catholic University of America School of Architecture and Planning, this book offers solid arguments and insightful reflections on the role that "big questions" and spiritual sensibility ought to play in the architectural academy today. Using 11 design studios as stopping grounds, the volume takes the reader into a journey full of meaningful interrogations, pedagogic techniques, challenging realizations, and beautiful designs. Essays from renowned architects Craig W. Hartman, Juhani Pallasmaa, Alberto Campo Baeza, Claudio Silvestrin, Eliana Bórmida, Michael J. Crosbie, Prem Chandavarkar, Rick Joy, Susan Jones, and Daniel Libeskind open new vistas on the impact of spirituality in architectural education and practice. All this work is contextualized within the ongoing discussion of the role of spirituality and religion in higher education at large. The result is an unprecedented volume that starts a long-awaited conversation that will advance architectural schooling. ACSA Distinguished Professor Julio Bermudez, with recognized expertise on spirituality in architecture, will be the guide in this fascinating and contemplative journey.

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Respectfully Catholic and Scientific traces the unexpected manner in which several influential liberal-progressive Catholics tried to shape how evolution and birth control were framed and debated in the public square in the era between the World Wars-- and the unintended consequences of their efforts.A small but influential cadre of Catholic priests professionally trained in social sciences, Frs. John Montgomery Cooper, John A. Ryan, and John A. O'Brien, gained a hearing from mainline public intellectuals largely by engaging in dialogue on these topics using the lingua franca of the age, science, to the near exclusion of religious argumentation.The Catholics' approach was more than just tactical. It also derived from the subtle influence of Catholic theological Modernism, with its strong enthusiasm for science, and from an inclination toward scientism inherited from the Progressive Era's social science milieu.All three shared a fervent desire to translate the Catholic ethos, as they understood it, into the vocabulary of the modern age while circumventing anti-Catholic attitudes in the process. However, their method resulted in a series of unintended consequences whereby their arguments were not infrequently co-opted and used against both them and the institutional church they served.Alexander Pavuk considers the complex role of both liberal religious figures and scientific elites in evolution and birth control discourse, and how each contributed in unexpected ways to the reconstruction of those topics in public culture. The reconstruction saw the topics themselves shift from matters considered largely within moral frameworks into bodies of knowledge and practice ripe for controlled scientific planning in movements ranging from birth regulation advocacy and social hygiene to eugenics.

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In the four years since the publication of the second edition of A Catechism for Business, Pope Francis' enormous contributions to spreading the good news of the gospel has led to his promulgation of two apostolic exhortations and now a new encyclical, Fratelli tutti, focusing on human fraternity and solidarity. The vibrant tradition of Catholic thinking on social issues is unparalleled in its capacity to help guide human beings towards individual and communal flourishing. The context of a world emerging from a pandemic and new challenges to Christian faith and practice beckon for a refreshed look at pressing questions. Editors Andrew Abela and Joseph Capizzi offer the updated third edition which will incorporate material from both of these apostolic exhortations and the new encyclical.

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Francisco Suárez (1548-1617) was one of the most important philosophers and theologians of Early Modern Scholasticism. Although Suárez spent most of his academic career as a professor of theology, he is better known today for his Metaphysical Disputations (Salamanca, 1597). The present volume contains a facing-page English translation of Metaphysical Disputation I, which is introductory and devoted to the nature of metaphysics itself. In it, Suárez first specifies this science’s object and nature (Sections 1 and 2) and then discusses its unity (Section 3), its end, utility and functions (Section 4), its status as the most perfect natural science and true wisdom (Section 5), and finally the thesis that it is the science most of all desired by means of a natural appetite (Section 6). Those interested in late scholastic conceptions of metaphysics and their influence on the better known metaphysical systems of the seventeenth century – e.g., Descartes’s – will find the volume especially useful. The Latin text contained in this volume introduces a significant number of corrections to the text of the Vivès edition, the one standardly used by scholars of Suárez, and thus more faithfully reproduces the text of the first edition. The volume also contains a lengthy introduction that provides a detailed survey of the disputation’s principal claims and arguments.

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Thomas Aquinas on the Cardinal Virtues provides essential passages from Thomas's treatment of the cardinal virtues in the Summa theologiae, edited and explained for classroom use or the independent reader. Arranged for beginners, this book contains passages from the Summa theologiae of great historical import, contemporary relevance, or intrinsic interest combined with abundant footnotes aiding the modern reader. Each individual article is arranged so that the question, e.g. “Is capital punishment moral?” is followed directed by Thomas’s answer. Then the first objection is raised, followed immediately by Thomas’s response, the second objection is raised and then Thomas answers it, and so forth. The abundant footnotes help first time readers navigate key theological and philosophical terms which may be unfamiliar. In addition, the notes provide biographical information about key authors cited by Thomas, such as Tully, Vegetius, and Gregory the Great. The footnotes sometimes look back at the sources and philosophical roots of what Thomas teaches. Other notes note how authors after Aquinas including theologians, church councils, and popes developed, synthesized, and sometimes rejected what Thomas teaches. In sum, this book seeks to illuminate Thomas’s teaching on the cardinal virtues such as a teacher might do in the classroom.

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The first volume of our new series, Fathers of the Church: Shorter Works, will be available in the summer of 2021. This series, to be printed only in paperback format, will offer English translations of treatises, homilies, poems, and letters of the Church Fathers in slim, easily affordable volumes. In this way a multitude of important writings will become accessible to scholars and students as well as the reading public.This is the first complete English translation of St. Gregory of Nyssa’s treatise On the Six Days of Creation (In Hexaemeron). It was probably written in 380-381, and is designed as both a defense and a critique of his recently deceased brother St. Basil’s better known homilies on the creation story as set out in the first chapter of Genesis. At the same time it incorporates Gregory’s own observations on the Genesis text, which reflect his desire to show the consistency between Scripture and the philosophy and natural science of his day.A notable feature is Gregory’s presentation of God’s creation of the world as what has been called a “substantification” of God’s own will, creatio ex Deo rather than creatio ex nihilo. Other ideas of his seem interestingly to foreshadow those of modern science, notably his challenge to the idea that matter is a primary ontological category and his theory that the world as we know it developed through a process of “sequence” (akolouthia) from an originally simultaneous creation of everything.Gregory differs from Basil in maintaining that the “waters above the firmament” in Genesis 1 are spiritual rather than physical in nature. He uses a modified form of Aristotle’s theory of elements, together with some interesting observations on geography and meteorology, to construct a detailed and ingenious account of the “water cycle.” This description enables him to refute Basil’s notion that there needs to be an extra supply of physical water above the firmament so that the water lost from earthly seas and rivers through evaporation can be “topped up.”

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For more than a century, the teaching authority of the Catholic Church has attempted to walk along with the modern world, criticizing what is bad and praising what is good. Counsels of Imperfection described the current state of that fairly bumpy journey.The book is divided into 11 chapters. First comes an introduction to ever-changing modernity and the unchanging Christian understanding of human nature and society. Then come two chapters on economics, including a careful delineation of the Catholic response, past and present, to socialism and capitalism. The next topic is government, with one chapter on Church and State, another on War, and a third that runs quickly through democracy, human rights, the welfare state, crimes and punishments (including the death penalty), anti-Semitism, and migration.Counsels of Imperfection then dedicates two chapters on ecology, including an enthusiastic analysis of Francis’s “technocratic paradigm”. The last topic is the family teaching, which presents the social aspects of the Church’s sexual teaching. A brief concluding chapter looks at the teaching’s changing response to the modern world, and at the ambiguous Catholic appreciation of the modern idea of progress.For each topic, Counsels of Imperfection provides biblical, historical and a broad philosophical background. Thomas Aquinas appears often, but so does G. W. F Hegel. The goal is not only to explain what the Church really says, but also how it got to its current position and who it is arguing with. In the spirit of a doctrine that is always in development, Counsels of Imperfection points out both strong-points and imperfections in the teaching.The book should be of interest to specialists in Catholic Social Teaching, but its main audience is curious newcomers, especially people who do not want to be told that there are simple Catholic answers to the complicated problems of the modern world.

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Since the twelfth century, theologians have found a counterfactual question irresistible: “If Adam had not sinned, would the Son have become incarnate?” In the latter half of the twentieth century, Hans Urs von Balthasar, Hans Küng, Gerhard Ludwig Müller, Karl Rahner, Karl Barth, Wolfhart Pannenburg, Jürgen Moltmann, and Robert Jenson all considered this question on the reason, or motive, for the incarnation. Nearly every case refers to the classic disagreement between those who follow Thomas Aquinas and those who follow John Duns Scotus.Though it is common to claim Thomas or Scotus as one’s authority, the theological debates among which Thomas and Scotus developed their own positions remain largely neglected. This study fills that gap. If Adam Had Not Sinned is a study of the medieval debates over the motive for the incarnation from Anselm of Canterbury to John Duns Scotus. While the volume is primarily focused on thirteenth-century debates at the University of Paris, it also supplies necessary historical background to those debates. As a result, the larger context within which Thomas Aquinas and John Duns Scotus developed their influential responses is detailed. This larger context permits an analysis that leads to the surprising claim, against widespread assumptions, that the responses given by Thomas and Scotus are substantially reconcilable.

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