Search results for ""catholic university of america press""

Did Flannery O’Connor really write the way she did because and—not in spite of—her Catholicism? Revelation & Convergence brings together professors of literature, theology, and history to help both critics and readers better understand O’Connor’s religious imagination. The contributors focus on many of the Catholic thinkers central to O’Connor’s creative development, especially those that O’Connor mentioned in the recently discovered and published A Prayer Journal (2013), or in her many letters to friends and admirers. Some, such as Leon Bloy or Baron von Hügel, remain relatively obscure to contemporary readers. Other figures, such as Augustine of Hippo or St. John of the Cross, are well-known, but their connection to O’Connor’s stories has received little attention. Revelation & Convergence provides a much-needed hermeneutical lens that is often missing from contemporary criticism, representing O’Connor’s ongoing conversation with her Catholic theological and literary heritage, and provide a glimpse into the rich Catholic texture of her life and work.

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Ours is an age full of desires but impoverished in its understanding of where those desires lead—an age that claims mastery over the world but also claims to find the world as a whole absurd or unintelligible. In The Vision of the Soul, James Matthew Wilson seeks to conserve the great insights of the western tradition by giving us a new account of them responsive to modern discontents. The western— or Christian Platonist— tradition, he argues, tells us that man is an intellectual animal, born to pursue the good, to know the true, and to contemplate all things in beauty. Wilson begins by reconceiving the intellectual conservatism born of Edmund Burke’s jeremiad against the French Revolution as an effort to preserve the West’s vision of man and the cosmos as ordered by and to beauty. After defining the achievement of that vision and its tradition, Wilson offers an extended study of the nature of beauty and the role of the fine arts in shaping a culture but above all in opening the human intellect to the perception of the form of reality. Through close studies of Theodor W. Adorno and Jacques Maritain, he recovers the classical vision of beauty as a revelation of truth and being. Finally, he revisits the ancient distinction between reason and story-telling, between mythos and logos, in order to rejoin the two. Story-telling is foundational to the forms of the fine arts, but it is no less foundational to human reason. Human life in turn constitutes a specific kind of form—a story form. The ancient conception of human life as a pilgrimage to beauty itself is one that we can fully embrace only if we see the essential correlation between reason and story and the essential convertibility of truth, goodness and beauty in beauty. By turns a study in fundamental ontology, aesthetics, and political philosophy, Wilson’s book invites its readers to a renewal of the West’s intellectual tradition.

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AftŸer a long period of comparative neglect, starting almost immediately upon his death in 1900, John Ruskin began to attract, from the 1960s onwards, a remarkable degree of critical interest. Although the formidably ample Library Edition of Ruskin’s works will always constitute the primary basis for interpretation, there is also newly available source material, in the form of letters and (in part) diaries, as well as a scintillating body of modern comment to which the present study seeks to contribute.Ruskin had an extraordinary ability to bring together aesthetics, religion, ecology, and social issues in a unitary, overarching vision, all expressed in a prose style worthy of comparison with any in the English language. All Great Art is Praise focuses especially on the themes of art and religion, for Aidan Nichols takes the view that Ruskin’s writings on art cannot be appreciated without taking into account at many points his approach to religion. This volume offers an analytic account of Ruskin’s principal writings on art, viewed through the lens of Ruskin’s religious claims.For readers new to Ruskin, an opening chapter provides an overview of his work in the context of a life that combined public celebrity with private sorrow. Succeeding chapters consider his comments on art andreligion in broadly chronological order, ending with the highly innovative open letters to working men, and his moving autobiography which was leŸ unfinished at the time of his descent into madness and death.Ruskin’s evaluations of (among others) Turner and the Pre-Raphaelites, the Italian Primitives, and the artists of the high Renaissance, gave the Victorians eyes to see. But his writings call for comment not only from literary scholars and art historians but also from students of ideas since they address a wide range of issues in both theology and philosophy.The volume looks especially closely at Ruskin’s changing attitudes to Catholicism. The son of a stoutly Bible-Protestant mother and a father politically opposed to the civil emancipation of Catholics, Ruskinfound it increasingly difficult to combine his inherited anti-Catholicism with his appreciation of Byzantine-Venetian, Renaissance-humanist, and Franciscan-evangelical art and the program for living these contained or implied. The rumors in late life of his immanent conversion to Rome proved unfounded, but they were not implausible. All Great Art is Praise seeks to show why.

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Supper at Emmaus traces various important intellectual topics from the ancient world to the modern period. Generally, as in its treatment of the question of whether the long-standing contrast between cyclical and linear views of history is helpful, it introduces important thinkers who have considered the question. A preoccupation of the book is the appearance and reappearance across the centuries of patterns used to organize temporal and cultural experience. AŸer an opening essay on transcendental truth and cultural relativism, the second chapter traces a distinction, common in historical writings during the past two centuries, between an alleged ancient classical “cyclic” view of time and history, used to describe the claimed repetitiveness of and similaritiesbetween historical events (“nothing is new under the sun”), and a contrasting Jewish-Christian linear view, sometimes described as providential in that it moves through a series of unique events to some end intended by God. In the latter, history is “about something,” the education of the human race or the redemption of humankind. As in each of the remaining essays, the book then attempts to draw out the limitations of what the current consensus on this topic has become. It does this for such things as our current understanding of religious toleration, humanism, natural law, and teleology. Some of the essays, such as those on debate about Augustine’s understanding of marriage or the concluding illustrated essay on the baroque city of Lecce, are published for the first time. Others are based on previously published contributions to the scholarly literature, though generally each of these chapters concludes with a postscript that engages with current scholarly debate on the subject.

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This second edition, translated into Spanish, streamlines some of the editing from the first addition, and more importantly, includes material from Pope Francis's encyclical, Laudato Si’, and his apostolic exhortation, Evangelii Gaudium. A Catechism for Business presents the teachings of the Catholic Church as they relate to more than one hundred specific and challenging moral questions as they have been asked by business leaders. Andrew V. Abela and Joseph E. Capizzi have assembled the relevant quotations from recent Catholic social teaching as responses to these questions. Questions and answers are grouped together under major topics such as marketing, finance and investment. The book's easy-to-use question and answer approach invites quick reference for tough questions and serves as a basis for reflection and deeper study in the rich Catholic tradition of social doctrine.

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Jews and Christians in Medieval Castile examines the changes in Jewish-Christian relations in the Iberian kingdom of Castile during the pivotal period of the reconquest and the hundred years that followed the end of its most active phase (eleventh to mid-fourteenth century). The study’s focus on the Christian heartland north of the Duero River, known as Old Castile, allows for a detailed investigation of the Jews’ changing relations with the area’s main power players—the monarchy, the church, and the towns. In a departure from previous assessments, Soifer Irish shows that the institutional and legal norms of toleration for the Jewish minority were forged not along the military frontier with Islam, but in the north of Castile. She argues that the Jews’ relationship with the Castilian monarchy was by far the most significant factor that influenced their situation in the kingdom, but also demonstrates that this relationship was inherently problematic. Although during the earlycenturies of Christian expansion the Jewish communities benefitedfrom a strong royal power, after about 1250 helping maintain it proved to be costly to the Jewish communities in economic and human terms. Soifer Irish demonstrates that while some Castilian clergymen were vehemently anti-Jewish, the Castilian Church as a whole never developeda coordinated strategy on the Jews, or even showed much interest in the issue. The opposite is true about the townsmen, whose relations with their Jewish neighbors vacillated between cooperation and conflict. In the late thirteenth century, the Crown’s heavy-handed tactics in enforcing the collection of outstanding debts to Jewish moneylenders led to the breakdown in the negotiations between the Jewish and Christian communities, creating a fertile ground for the formation of an anti-Jewish discourse in Castilian towns. Soifer Irish also examines the Jews’ attitudes toward the various powers in the Christian society and shows that they were active players in the kingdom’s politics. Jews and Christians in Medieval Castile breaks new ground in helping us understand more fully the tensions, and commonalities, between groups of different faiths in the late medieval period

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This anthology of essays from the great nineteenth-century thinker Orestes A. Brownson will engage the reader with key writings from one of the most compelling American Catholic intellectuals. Brownson was a spiritual seeker who migrated through Presbyterianism, Universalism, skepticism, Unitarianism, and Transcendentalist thought, and finally at age 41 to Catholicism. Politically he found himself anticipating socialism in the 1830s, then, turning into a disciple of John Calhoun’s states’ rights constitutionalism, and later he incorporated his criticisms of mass democracy into a unique philosophical defense of the Constitution that emerged in full bloom during the Civil War.Brownson’s life, in its several phases, turns, and allegiances, has remained noteworthy for his rejection of modern pragmatism’s aim to obtain material comfort in service of man’s desires, while deemphasizing deeper concerns for philosophical and spiritual truth. Brownson’s writings, born from his existential wranglings were, therefore, addressed to our authentic human longings to know the truth about ourselves. If much of late modern thought can be characterized as dualistic, fractured, and subjective, Brownson’s questing was that of a modern intellectual using modern philosophical resources in dialogue with pre-modern and classical sources to recover the dialectical whole of knowledge. Therefore the intellectual quest must contemplate the natural and the supernatural, reason and faith, religion and science, the various levels and forms of political authority, the beginning and end of man, and the relationships that exist among these sets of inquiries. Resulting from Brownson’s study of these universal questions is also a particular application of his learning. Brownson, unlike almost any other American figure, illumined the promises and the limitations of American institutions while also seeking to edify its experiment with republican self-government. This anthology collection will be of great use for academics, graduate and undergraduate students, seminarians, and educated lay readers. The significance of Seeking the Truth is how it allows the reader to walk with Brownson through his intellectual journey and gain a further understanding of one of the best social, political and religious thinkers of the nineteenth century.

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For Cardinal Francis George, the Catholic Church is not a movement, built around ideas, but a communion, built around relationships. In A Godly Humanism, he shares his understanding of the Church in lively, compelling prose, presenting a way to understand and appreciate the relationships of God to human beings and of human beings to one another. These loving relationships are continually made present to us in and through the Church, from the time of Jesus’ first disciples down to our own day. We are introduced to how the spiritual and intellectual life of Christians, aided in every generation by the Holy Spirit working through the Apostles and their successors, resist the danger of splitting apart from one another. Though they take different outward forms at di erent times, both wisdom and holiness are made possible for everyChristian of every station of life. Sign-posting his conversation by the milestones of his own spiritual and intellectual journey, Cardinal George invites us to view the Church and her history in ways that go beyond the categories of politics—through which we find merely human initiative, contrivance, and adjustment—and rather to see the initiative as God’s first and foremost. God is the non-stop giver, we are non-stop recipients of his gifts, and the recent popes, no less than the Father of the Church, have made every e ort to make us aware of the graces—that is, of the unearned benefits—that God confers on us as Catholics, as Christians, as believers, and simply as human persons. Pope Francis, he reminds us, contrasts human planning with God’s providence, and this book is at once an exposition of that providence and a personal responseof gratitude for the way it has operated in one man’s life.This persuasive book, imbued with the thoughts of profound thinkers from the Ancient world, from St. Augustine and other Church fathers, and steeped in the wisdom of church teaching from earliest times through to the Popes John Paul II, Benedict XVI, and Francis, invitesand persuades the reader to reimagine the church as communion and the life of faith that we live as part of it.

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In A Constitutional History of the U.S. Supreme Court, Richard Regan presents a concise overview and general history for readers and students in constitutional history and politics, one that will also make an excellent fact-filled source book for lawyers and political scientists. The chapters deal with leading decisions of successive courts and begin with brief biographies of the justices on the courts. Famous cases from Marbury v Madison, to the Dred-Scott decision, Brown v Board of Education, Roe v Wade, up to the Roberts court decision on the constitutionality of Obamacare are discussed. Four appendices deal with the text of the Constitution and amendments, the court system, a chronological list of the justices with biographical details, and a chronological list of the membership on successive courts.Regan devotes more attention to later courts, specifically the Rehnquist and Roberts courts. This is done due to the wealth of material that exists on earlier courts, but also because the decisions of the more recent courts concern developing areas of constitutional law. Finally, extensive treatment of the most recent courts gives great insights into the current Supreme Court justices and their jurisprudence.As any follower of the Supreme Court will perceive, many recent cases involve decisions by a sharply divided court and the concurring and dissenting opinion of the justices make for fascinating and oen hard-hitting reading. Regan hopes that an understanding of the individuals who wrote these opinions will help a reader to understand the legal, political and cultural reality of the present-day legal landscape in the United States. This ""just the facts"" approach to the Supreme Court make A Constitutional History of the U.S. Supreme Court a worthy addition to Richard Regan’s body of work.

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The Psalms were a very popular and biblical book with both lay and monastic audiences in the early church. The Psalms or songs of ascent, 119–133, may have been sung in ancient Israel as pilgrims ascended to Jerusalem, and perhaps by priests as they ascended the steps to the Temple. For instance, “Thy word is a lamp to my feet and a light to my path. I have sworn an oath and confirmed it, to observe thy righteous ordinances.” (119:105–106)Recent research has explored how past interpretation can help contextualize current interpretation as well as provide a more colorful and theologically meaningful understanding of scripture. In St. Augustine’s Interpretation of the Psalms of Ascent, Gerald McLarney examines Augustineof Hippo’s (d. 430) interpretation of the ascent motif in sermons on Psalms 119–133. He looks at the delivery, transmission, and broader context of the sermons, as well as examining the sermons as they stand.McLarney considers the reception of the Psalter in the early church, and examines patristic hermeneutical principles and Psalter commentaries in conjunction with Augustine’s distinctive approaches to scripture and the Psalms. He studies the delivery and transmission of Augustine’s Expositions (Ennarationes), as well as the mechanics of their composition, recording, and circulation, and the manuscript tradition. He looks at the possible times and places of their delivery.McLarney then examines the social, cultural, and liturgical contextof these Expositions. Topics include African Christianity in Augustine’s time, the composition of a typical audience, and the structure of the liturgy with specific reference to the role of the Psalter. He sets in sharper relief features such as the prominence of martyrs, the influence of Neoplatonism, emphasis on spiritual combat, and the importance of singing - all within the context of the physical and liturgical context of delivery.Augustine does not read out (exegete) the Psalter simply for his own benefit, but pursues a hermeneutic of alignment, bringing the Psalmist, the Psalm, and the lives of his North African readers into a common context - and draws them into the dynamism of the Psalms. His readers continue an ascent of salvation, in the communion of believers, that began in ancient times.

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For St. Ephrem of Syria (d. 373) and Jacob of Serugh (d. 521), God is utterly mysterious, yet He is present in all that He has created. The kenosis (self-emptying) of the Word of God is found not only in the human nature of Christ, but in the finite words of Sacred Scripture. In this action, the Divine makes itself accessible to human beings. The triple descent of the Son of God into the womb of Mary, the Jordan River at his baptism, and into sheol at his death, were actions directed both to redemption and divinization. Ephrem and Jacob employed a system of types and antitypes used in Sacred Scripture to demonstrate the sacraments as extensions of Christ’s actions through history.St. Ephrem, who was proclaimed a Doctor of the Church by Pope Benedict XV, and Jacob of Serugh were two of the earliest and most important representatives of the theological world-view of the Syriac church. Much of their work was in the form of hymns and metrical homilies, using poetry to express theology. In Early Syriac Theology, Chorbishop Seely Joseph Beggiani strives to present their insights in a systematic form according to headings used in western treatises, while not undermining the originality and cohesiveness of their thought.The material is organized under the themes of the hiddenness of God, creation and sin, revelation, incarnation, redemption, divinization and the Holy Spirit, the Church, Mary, the mysteries of initiation, eschatology and faith. Additionally, the book highlights the fact that the liturgical tradition of the Maronite church, one of the Syriac churches, is consistently and pervasively a living expression of the theology of these two Syriac church fathers.

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How should we construct sacred spaces, the places where we worship? Transcending Architecture considers the mysterious, profound, and real power of designed environments to address the spiritual dimension of our humanity. By incorporating perspectives from within and without architecture, the book oers a wide, critical, and nuanced understandin of the lived relationship between the built and the numinous worlds.Far from avoiding the charged issues of subjectivity, culture andintangibility, the book examines phenomenological, symbolic and designerly ways in which the holy gets fixed and experienced through buildings, landscapes, and urban forms, and not just in institutionally defined religious or sacred places. Acknowledging that no individual voice can exhaust the topic, Transcending Architecture brings together a stellar group of scholars and practitioners to share their insights: architect Juhani Pallasmaa and philosopher Karsten Harries, comparative religion scholar Lindsay Jones and architectural theoretician Karla Britton, sacred architecture researcher Thomas Barrie and theologian Kevin Seasoltz, landscape architect Rebecca Krinke and Faith & Form magazine editor Michael Crosbie, are among the illustrious contributors.The result is the most direct, clear, and subtle scholarly text solely focused on the transcendental dimension of architecture available. This book thus provides, on one hand, understanding, relief, and growth to an architectural discipline that usually avoids its ineffable dimension and, on the other hand, a necessary dose of detail and reality to fields such as theological aesthetics, material anthropology, or philosophical phenomenology that too often fall trapped into unproductive generalizations and over-intellectualizations.

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The contributors to Grace for Grace focus on the debates on grace and free will inspired by Augustine’s later teachings on grace and the various reactions to it. In both popular and scholarly literature, the conflict has been traditionally referred to as the “Semi-Pelagian Controversy.” For several decades, scholars have distanced themselves from that overly-simplistic and inaccurate portrayal. This book intends to solidify a disparate movement of scholarly thought and offer a secure basis for renewed study of the persons, texts, and events of this critical period in the reception of Augustine in the Early Middle Ages. This volume brings together new perspectives, based on fresh study of a wealth of primary sources, from an international team of scholars to explore the intra-church debates over grace and free will, after Augustine and Pelagius.

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The Root of Friendship addresses the connections between self-love and self-governance in the thought of St. Thomas Aquinas and defends three related theses. First, Aquinas's account of proper self-love is a description of the nature and importance of a person's subjective self- experience. Second, his notion of self-governance cannot be understood fully unless we grasp its basis in self-love. Finally, his account both satisfies contemporary conditions of relevance for self-governance and offers attractive solutions to issues raised in analytic discussions on such matters.Accordingly, the book provides a systematic account of Aquinas's thoughts on the nature of a person's self-experience and the role that experience plays in self-governance. Self-love, especially as fully actualized in self-friendship, constitutes a person's experience of himself. In turn, it is the subjective pole both for a person's ongoing experiences of the world, including goods, and for acting in the world, particularly in terms of consciously responding to the good.Since a person's fundamental awareness of and response to the good are found in the self-experience that results from self-love, particularly insofar as self-love includes the desire for and activity of pursuing goods and avoiding evils, self-governance naturally derives from it. In addition, a person who loves himself wickedly fails to seek and acquire the goods perfective of his personal nature. Lastly, the book provides an argument to the conclusion that once we attend to the connections between self-love and self-governance, we find attractive features of Aquinas's overall account that make it relevant to contemporary discussions on self-governance, particularly those in the analytic tradition. The key features are examined in light of these discussions.

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Aquinas’s commentaries on St. Paul are well known and have received significant attention in the past few years. It is widely known, too, that Aquinas quotes Paul often in the Summa Theologiae. This aspect of the Summa, however, has not been studied in detail. This book seeks to fill that lacuna in scholarship.The book’s brief introduction treats Aquinas as a biblically erudite theologian, and offers some basic statistical data regarding his use of Paul in the Summa Theologiae. The book’s nine chapters track in detail Aquinas’s use of Pauline quotations in his theological argumentation. The first six chapters examine Paul in particular “treatises:” the triune God, grace, charity, the virtue of religion, the Passion of Christ, and baptism. The last three chapters investigate Pauline texts as they are used throughout the Summa: Romans 1:20, 1 Corinthians 13, and Philippians 2:5–11. Chapters 1–3 are organised by the order of the treatise; chapters 4–6 are organised by order of the Pauline letters. This multifaceted procedure provides a rich, detailed picture of Aquinas’s use of Paul in the Summa.The guiding question is whether, and if so how, we can describe Aquinas’s theology as Pauline or as deeply influenced by Paul. Aquinas does not seek to understand Paul’s theology in its Second Temple context, and Aquinas often uses Pauline texts in a way that takes them out of context or that uses them in response to a theological problem unknown to Paul. Levering argues that Aquinas’s theology is indeed deeply Pauline, offering ample evidence that Aquinas captures the central Pauline themes and gives them a central place in his own theology.

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Ancient biographies were more than accounts of the deeds of past heroes and guides for moral living. They were also arenas for debating pressing philosophical questions and establishing intellectual credentials, as Arthur P. Urbano argues in this study of biographies composed in Late Antiquity. With its origins in the competing philosophical schools of Hellenistic Greece, the genre of the ""philosophical life"" provided verbal portraits of paradigmatic figures - usually rulers and philosophers - that epitomised diverse approaches to knowledge, piety, and the virtuous life. An eruption of biographical literature in Late Antiquity attests to a similar, but more intense, struggle to influence the future directions of religion, education, politics, and morality in the Roman Empire as leaders of Neoplatonism and Christianity engaged one another through historical figures. In a close analysis of the texts and the circumstances surrounding their composition, he argues that the production of biographies was a standard competitive practice among Greek educated intellectuals. Christian thinkers who wrote biographies, for the most part bishops, simultaneously drew upon the literary and philosophical education they shared with their rivals and challenged it. Proposing alternate histories and new paradigms of philosophy, including ascetics and women, they came to terms with the past and aimed to shape a new Christian future. Urbano traces the transformation of the late Roman empire through the lens of biographies which debated such issues as proper worship, access to God, politics, ethnicity, gender, and philosophic pedigree. He covers the writings of several Christian and Neoplatonist authors between the 3rd and 5th centuries to demonstrate how biographical literature played a significant role in the transformation of Rome into a Christian empire.

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A collection of Fr. James Schall’s recent essays, Political Philosophy and Revelation offers a learned, erudite, and coherent statement on the relationship between reason and revelation in the modern world. It addresses political philosophy in the context of an awareness of other humane and practical sciences, including history, literature, economics, theology, ethics and metaphysics.Today, revelation and reason are often thought to be in opposition to each other. This book looks at arguments and evidence for a more consistent reading of our experience and thought, one that would include the revelational contributions and the philosophy and politics it inspires. This is done in accord with “the Catholic understanding of freedom and reason”. To see these connections, Schall looks to the readings of Plato to illustrate how revelation addresses itself to reason.Political Philosophy and Revelation will prove to be an indispensable guide to the thinking and writing of Fr. Schall in the second decade of the twenty first century.

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In the later Middle Ages, preachers learned how to structure a sermon from technical treatises called artes praedicandi. These treatises taught and illustrated how to select a biblical text for the sermon of a given day and then develop it by means of divisions and various kinds of expansion. Their exposition is highly technical and sometimes can be obscure. About 240 such works are known to exist in Latin, but only a few of them have been edited and even fewer translated into modern English.Based on his wide-ranging knowledge of late-medieval Latin sermons from England as well as his editorial experience with medieval Latin texts, Siegfried Wenzel offers critical editions of five instruction manuals on the ""art of preaching"" dating from 1230 to the fifteenth century. Four of the texts are edited and translated for the first time; the fifth is re-edited from all extant manuscripts. Each of the five sermons is accompanied by a facing-page translation into English. The book aims to stimulate interest and new research in a field that still awaits closer analysis of the relationships among existing treatises and of their historical development.

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In the first detailed study of papal penitentiary materials on marriage, renowned medieval historian Ludwig Schmugge tells the exciting stories of seduced maidens, too-closely-related husbands and wives, and thousands of couples who faced lawsuits—all of whom had transgressed marriage law on various grounds in the Middle Ages. This work vividly describes many of the individual cases and offers new insight into the social and legal pressures on marriage in the Middle Ages. At a time when betrothal, marriage, and sexual morals were strictly subject to the church's law, petitions from couples abounded. More than two hundred clerics of the penitentiary in the papal curia devoted their time and attention to these petitions alone. With exceptional thoroughness, Schmugge sifted through the thick volumes of registers in the Vatican Secret Archives for his research. Here he presents the exciting, almost unbelievable, and often scandalous fates of these late medieval men and women, while highlighting the important connection between the papal monarchy and the social history of the laity in the later Middle Ages.

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In Jesus the Mediator, William L. Brownsberger offers an account of the human psychology assumed by the Second Person of the Trinity in light of its salvific significance. Instead of focusing directly on classical understandings of how salvation is accomplished, this book draws attention to the Person and human nature that soteriology must presuppose. The book follows a classical psychological taxonomy (intellect, will, sensitive appetites) of human nature, presupposing a traditional articulation of the hypostatic union as background for this reflection. The book begins by considering Christ's human intellect. The distinct, but complementary, perspectives of Maurice Blondel and St. Thomas are combined to argue in favour of a Christological maximalism regarding the extent of Jesus' human knowledge from the character of his saving mission. This is followed by a two-part reflection on the gulf between finite and infinite being that is bridged by the mediator. In this vein, one chapter focuses on Christ's active mediatorship in voluntary action, while another approaches the integration of the finite and Infinite in his personal constitution. The final chapter treats Jesus' anger as suggestive of the role that his emotional life plays in salvation.Brownsberger supports the main theses of St. Thomas's Christology, while also providing key insights from the philosophical tradition of the past two centuries and from the Christological debates of the 1940s--1960s. Many of the discoveries of the latter became obsolete in the post-conciliar shift in theological emphases before they could be developed and applied. By means of such insights, the author seeks to draw the identity of Jesus Christ into a tight, organic unity with his redemptive mission of mediation.

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Re-Reading Gregory of Nazianzus offers a collection of cutting-edge research on one of the leading figures in the early church. Long recognized as a chief architect of Eastern Orthodox Christianity and the definitive articulator of the doctrine of the Trinity, Gregory “the Theologian” has been strangely neglected in modern patristic research. In recent decades Gregory has become the subject of careful study by scholars in a variety of humanistic disciplines, including theology, church history, classics, art history, and literature, and has attracted the renewed attention of Eastern and Western theologians and church leaders as well. This book, the newest volume in the CUA Studies in Early Christianity, presents original works by leading patristics scholars on a wide range of theological, historical, and cultural topics. It offers illuminating new readings of Gregory’s writings, ranging from the systematic theology of Gregory’s poetry to the Trinitarian doctrine found in his Festal Orations, and from his artful self-presentation in the mode of classical historiography to his later influence on Byzantine theologians and emperors. The book honors the work of American scholar Frederick W. Norris, who led the way in revitalizing the study of Gregory among English-speaking scholars. Its contributors are Christopher A. Beeley, Paul M. Blowers, Brian E. Daley, S.J., Susanna Elm, Everett Ferguson, Ben Fulford, Verna E. F. Harrison, Vasiliki Limberis, Andrew Louth, Brian J. Matz, John A. McGuckin, Neil McLynn, Claudio Moreschini, Suzanne Abrams Rebillard, Andrea Sterk, and William Tabbernee.

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Surveying many of Plato's dialogues from the early, middle, and late periods, prominent philosopher John M. Rist shows how Plato gradually came to realize the need for metaphysics to support his ethical position and that a rigorous ethics required a secure metaphysics grounded in universal values. Plato came to realise that his earlier attempts to construct the relevant metaphysics, culminating in the Republic, were incomplete and his argumentation was insufficiently rigorous. Rist explains Plato's ongoing refinement of the theory of Forms and his hesitant attempts to relate claims about Forms to ideas about a divine mind (or god), which could offer an account of a transcendent reality as not only a formal and final cause of cosmic goodness and providence, but also an efficient cause. Rist concludes the book by considering what more would be needed to complete Plato's theory without making damaging compromises to the basic principles of his metaphysics of morals. He sketches how Plato might reply to various contemporary approaches to moral reasoning and especially moral obligation.

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In this study, James Greenaway explores the philosophical continuity between contemporary Western society and the Middle Ages. Allowing for genuinely modern innovations, he makes the claim that the medieval search for order remains fundamentally unbroken in our search for order today. The new premium on the individual from the twelfth century onward suggests a constellation of problems that had existential, religious, and political dimensions; a constellation that is uniquely Western and which was no less problematic for the medieval soul than it is for the modern soul. As the Middle Ages began, authority in society was held to have two forms: the political and the spiritual. Greenaway studies the emergence of a new, third notion of authority: the existential. He argues that the upheaval that ensued from a dynamic, but largely invisible, third authority within Christendom led to a crisis of meaning that affected all, but to which only the greatest minds of the time were sensitive. The tortuous working out of a new order revealed a turn toward existence that inevitably restructured relations among the now three pillars of authority and gradually led to the denouement of the medieval world. The vast historical material presented is loosely circumscribed by the judicious use of Eric Voegelin’s History of Political Ideas. Greenaway weighs the contributions of Joachim of Fiore, John of Salisbury, John of Paris, Marsilius of Padua, Dante, John Wycliffe, and Sir John Fortescue among others, and argues that the political work of William of Ockham and the mysticism of Nicholas of Cusa are crucial for understanding the transition from the medieval to the modern world. The study concludes by considering firstly the existential significance of citizenship in liberal democracy and secondly a contrasting, non Western form of authority in Islam; both of which serve to highlight the achievement of the medieval differentiation of authority and the philosophical uniqueness of Western society.

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In distinctive voice and tone, cultural commentator Glenn W. Olsen presents his latest work on the place of Catholicism in American history. Here he clarifies the meaning of American modernity for Catholics and shows the conflicts and tensions confronting the religious person today. The essays take up such questions as the possibility of a neutral public order, the desirable relation between church and state, the spiritualities suitable to our historical situation, the form the principle of subsidiarity might take, and the range of hopeful possibilities for the future. Olsen defines the current challenge for religious persons as how to be “in” but not “of” the world. Addressing some aspects of being in the world, he traces the historical roots of the idea of Catholic incarnational humanism and analyses the problems specific to Christian faith existing within a larger society of non believers. Olsen suggests that how we address such issues affects the religious and non religious alike, especially in a country of diverse religions.

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Rafe Blaufarb examines the interwoven problems of taxation and social privilege in this treatment of the contention over fiscal privilege between the seigneurial nobility and the taxpayers of Provence. From the 1530s until the French Revolution and beyond, a series of deceptively simple questions divided privileged from non-privileged elite's in the province: what made land noble and, hence, tax exempt; how could land acquire or lose noble status? Aired in tribunals ranging from local village courts to the royal council in Versailles, these questions fuelled a long-running dispute that shaped the political life of early modern Provence, planted the seeds of revolutionary social conflict, and influenced provincial politics into the nineteenth century. This book sheds new light on two major fields of scholarly enquiry— early modern state-formation and revolutionary origins—and suggests a new explanation for the rise and fall of French absolutism. By fostering conflict between different kinds of local elite's, taxation not only undermined provincial cohesion and invited the intervention of royal authority but also helped to generate the salient social antagonisms of 1789. Although the book treats only a single province, its long-term chronology and broad source base ranging from village archives to the records of the central state provide a more holistic view of early modern French history than shorter-term, Paris-centred studies.

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Guido of Monte Rochen’s Handbook for Curates became the most popular pastoral manual at the close of the Middle Ages as thousands of copies were printed in Europe. Composed of a mixture of practical “how to” and theological instruction, the Handbook taught pastoral basics to everyday priests. As such, it is an essential and vibrant source on late medieval religion and parish practice, which this full-length translation makes available in English for the first time. The Handbook is divided into three parts: sacraments and their administration, the sacrament of penance, and basic catechesis. Together they reflect Guido’s mission to facilitate the fundamental duties priests were expected to fulfill for souls under their charge. Guido explains constituent parts of each sacrament, how each is done, who receives it, and what problems might arise in its practice. In step with broader religious currents of his day, Guido treats penance extensively, addressing topics from instances of the deadly sins to how to question penitents in confession. His Handbook concludes with explanations of the Creed, Lord’s Prayer, and Ten Commandments for the benefit of his readers and their flocks.To help contemporary students and scholars understand fully the Handbook’s richness as a historical source, the introduction situates it within the intellectual milieu of late medieval Christianity. Guido is well acquainted with the vagaries of real life in a parish and a sense of compassion underlies his directives. Evidence of readers’ hands-on engagement abounds in the annotations that were written in the book’s margins. Examination of both the content of such comments and their location within the text suggests how Guido’s readers sought to translate his advice into practice.

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An introduction to the study of Thomistic moral philosophy. This is at once a return to a refreshingly profound understanding of the texts of Thomas Aquinas and Aristotle, and a new synthesis of ethics for our time.

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In 1566, Croatian Count Miklós Zrínyi defended the Fortress of Szigetvár against an overwhelming Ottoman siege for 33 days. In the end, with troops and supplies exhausted, he led the remainder of his men in a last charge into the enemy lines, killing thousands before being killed themselves. Almost a hundred years later in 1651, Zrínyi's great-grandson, also Miklós Zrínyi and himself a famed general, composed an epic poem of some 1,500 stanzas recalling in vivid and often fantastic detail the events of the siege, the heroes on both sides, and the climactic final sortie that led to defeat for the Hungarians and painfully empty victory for the Turks. The epic, written in the fashion of Homer and Tasso, does not content itself with just a historical retelling, however. Written when the Ottoman threat was again looming large over all of Europe, the poet sought to marshal his countrymen, and indeed all Christians, against the cause of the overwhelming forces from the East. He framed his story, therefore, in the larger context of God's burning anger against the apostasy of his followers, which he uses the Turkish invasion to punish. It is only with a return to piety that the Christians can restore God's favor, but if they do -- woe to their invaders! The hero, Zrínyi, is one such believer, who is as likely to give a moving speech on the righteousness and supremacy of God's will as he is to massacre those who would assault his home. God rewards him with a martyr's death, but not before giving him the glory of finishing off Sultan Suleiman himself, as the demons summoned by the Sultan's wizard battle the angels who have come to claim the defenders' souls. Part chronicle of war, part theological treatise, the poem also has episodes of romance and adventure, as each side is at once humanized and made larger than life. The work is today considered to be one of the cornerstones of Hungarian literature, and one of most important works of the seventeenth century of any language, but has been virtually unknown and entirely inaccessible outside of Hungary -- until now.

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A compact and accessible overview of scholastic theology. This book approaches the selected theologians with a refreshingly different and interesting perspective.

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Thomas Aquinas possessed excellent knowledge of the commentaries of Origen, John Chrysostom, and Augustine. On the basis of this foundation, he produced his own commentary on the Gospel of John as part of his task as a Master of the Sacred Page. Considered a landmark theological introduction to the Fourth Gospel, these lectures were delivered to Dominican friars when Aquinas was at the height of his theological powers, when he was also composing the Summa theologiae. For numerous reasons, the Summa has received far more attention over the centuries than has his Commentary on the Gospel of John. However, scholars today recognize Aquinas's biblical commentaries as central sources for understanding his theological vision and for appreciating the scope of his Summa theologiae. The first English translation of Aquinas's Commentary on the Gospel of John by Fabian Larcher and James Weisheipl, originally published nearly two decades ago and long out of print, is available to scholars and students once again with this edition. Published in three volumes simultaneously, it includes a new introduction and notes pointing readers to the links between Aquinas's biblical commentary and his Summa theologiae. When a verse from the Gospel of John is directly quoted in the Summa theologiae, the editors note this in the Commentary. Aquinas's patristic sources, including Origen and Augustine, are carefully identified and referenced to the Patriologia Latina and Patrologia Graeca. The Commentary's connections with Aquinas's Catena Aurea are also identified. ""While the most significant aspect of the publication is Aquinas's text itself, the introduction and notes provide excellent aides to the reader and enrich the text. Daniel Keating and Matthew Levering contribute a clear and helpful introduction to the translation, providing brief but very useful explanatory notes about early writers and controversies.""--David M. Gallagher. The three volumes in the Commentary on the Gospel of John will be sold individually and as a set.

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Building on the renewal of Thomistic ethics encouraged by key moral encyclicals including ""Humanae Vitae"", ""Veritatis Splendor"", and ""Evangelium Vitae"", Martin Rhonheimer revisits some of the most difficult questions regarding the ethics of procreation and human life. The book offers a rigorous argument on the contested question of contraception and related matters, and similarly engages disputed questions surrounding abortion. With Rhonheimer's characteristic circumspection and rigor, his discussion of sexual ethics provides compelling argumentation in support of Catholic teaching against contraception. He applies this analysis to the related case of using contraceptives under the threat of rape. Rhonheimer agrees with trusted Catholic moralists, who from the early 1960s to the present have concluded that such use would be licit. He shows, moreover, both the flaws in alternative analyses and how the same conclusions can be reached in a defensible manner while upholding the teachings of ""Humanae Vitae"" and ""Veritatis Splendor"". Rhonheimer applies his philosophical acumen to another set of difficult moral questions about contemporary threats to the sanctity of human life, including artificial reproduction and abortion. Regarding artificial reproduction, his treatment further illustrates both the fecundity of his application of Thomistic virtue and action analysis and his insistence on the moral link between sex and procreation. Finally, he not only provides a rigorous rebuttal of some of the leading arguments justifying abortion, but offers readers an example of his writings in political philosophy through a profound reflection on the defense of human life in a constitutional democracy. This is a rigorous philosophical analysis of some of the most disputed questions in Catholic sexual ethics.

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Benevolence toward the poor in medieval Europe rested upon ideological foundations established by Christianity and was practiced by a diverse body of clerics and lay people. ""Charity and Religion in Medieval Europe"" is the first comprehensive study of the ideas that underlie medieval generosity and of the institutions created to serve the poor. It traces the roots of this liberality to the patristic era and demonstrates how the ideas of twelfth-century reformers, especially Pope Innocent III, broadened and deepened society's commitment to the downtrodden. In successive chapters, the informative study outlines the charitable practices of monasteries, bishops and their chapters, and individual clerics and lay people. It also chronicles the emergence of specialized religious orders that sheltered pilgrims, ransomed captives, tended to victims of skin diseases, cared for orphans and the sick, and attempted the reform of prostitutes. A chapter devoted to lay charity demonstrates how an ideal of practical sanctity helped to promote acts of generosity within parishes, confraternities, and various types of lay ascetical associations. Within hospitals and other institutions of charity, traditional religious practice was modified and adapted to provide a spiritual and corporate framework for the women and men who actually served the poor. Furthermore, within such institutions, the spiritual needs of patients were paramount, and so provision of the sacraments and religious burial was as important as ameliorative or palliative care that was provided to the poor. The book challenges conventional views of medieval piety by demonstrating how the ideology of charity and its vision of the active life provided an important alternative to the ascetical, contemplative tradition emphasized by most historians. By bridging the divide that often separated lay people from clergy, religious charity provided an arena of action within which all medieval Christians could fully participate.

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The Church, the Councils, and Reform brings together leading authorities in the field of church history to reflect on the importance of the late medieval councils. This is the first book in English to consider the lasting significance of the period from Constance to Trent (1414-1563) when several councils met to heal the Great Schism (1378) and reform the church. The authors look afresh at this era and consider how its legacy of reform and conciliarism may remain relevant to today's contexts of challenge and change. Since the central convictions of the conciliar movement involved the relationship between authority and consent, collegiality and hierarchy, diversity and identity, the book reflects on the predicaments of modern community-building when communities are experimenting with broader participation in the decision-making process.The authors examine how theologians, jurists, humanists, and reformers articulated three essential tasks - to promote unity, defend the faith against heresy, and guarantee continuing reform. The Schism caused them to rethink accepted concepts of church government, and to balance their belief that a general council was informed by the Spirit and represented Christ with the need to reaffirm its legitimacy and yet preserve order in the visible institution.Written by noted specialists in generally non-technical language and in an ecumenical context, this volume will appeal to readers with an interest in issues of authority, consent and reform. It will have a special appeal to scholars looking for a provocative but balanced contribution to late medieval political theory, the history of conciliarism, and the coming of the Reformation.

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This is the first book to include full texts and photographs from the Apostolic Penitentiary, ""A Sip from the 'Well of Grace'"", which is groundbreaking in its analysis of one of the most important papal offices of the Middle Ages. The Penitentiary alone was responsible for granting absolutions, dispensations, licenses, and special declarations in various matters such as marriage, illegitimacy, murder and violence, confession, and clerical ordination. With access to archival records long sealed by the Vatican, Kirsi Salonen and Ludwig Schmugge offer historians many new insights for interpreting an important structure of medieval life.The book begins with an introduction to the functions of the Apostolic Penitentiary and considers its role among the various papal offices. Also examined are the various circumstances for which Christians turned to its authority. Procedures for cases as well as the canon law regulations behind the cases are discussed, along with an overview of various documents that were produced during the handling of a case in the Penitentiary.The second part of the book introduces several case studies. Each case is illustrated with the help of original documents preserved both in the Vatican Secret Archives and in numerous local archives in Germany, Italy, and Scandinavia. The original Latin documents are fully edited and accompanied by English translation. Each document is also available in the form of a digital photo, which allows readers to learn concretely what the documents and writing looked like and to exercise palaeographic skills.""A Sip from the 'Well of Grace'"" will be an important addition to any collection on the social and religious history of the later Middle Ages. It is the seventh volume in the ongoing ""Studies in Medieval and Early Modern Canon Law"" series.

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Introducing modern readers to the riches of preaching in later medieval England, distinguished scholar Siegfried Wenzel offers translations of twenty-five Latin sermons written between 1350 and 1450. These carefully selected and previously untranslated sermons demonstrate how preachers constructed them and shaped them to their own purposes. The sermons provide representative examples of preaching through the Church year from Advent to the Sundays after Easter; also included are sermons for saints and pieces preached on such special occasions as funerals, convocations, visitations, professions, and academic lectures.Taken together, the sermons provide a view of the wide variety of styles and rhetorical appeals that were used by well-known medieval preachers, such as FitzRalph, Brinton, Wyclif, Repingdon, Felton, Mirk, Philip, and Dygon; a number of anonymous sermons are included as well. All but one (Mirk) have been preserved in Latin and are translated here for the first time into modern English.The book also contains a general introduction and short historical notes on the individual selections. Besides attracting the attention of students of preaching and of Western Church history, the material will be of great interest to medieval historians and to students of Middle-English literature, especially of Chaucer, the Pearl-Poet, Langland, fifteenth-century drama, and the lyric.

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Immanuel Kant, the Prussian thinker at the forefront of the German Enlightenment, decisively shaped what is arguably the central philosophical legacy of his era, a legacy of critical rationality and ethico-political self-determination. In ""Philosophical Legacies"", Daniel O. Dahlstrom brings exceptional scholarship to an examination of the diversity and lasting influence not only of Kant but also of some of his most prominent contemporary critics.Dahlstrom makes a thorough study of various authors such as Johan Georg Hamann, Johann Gottfried Herder, Friedrich Heinrich Jacobi, Friedrich Schiller, and later Friedrich Wilhelm Schelling and Georg Wilhelm Friedrich Hegel. He shows that the legacy of German Idealism remains undeniably relevant today. He examines diverse aspects of these philosophers' legacies - legacies which continue to find their way into contemporary philosophical debates.Among the many topics Dahlstrom discusses are the relation of science to ethics and the different modes and conditions of knowledge. He also considers the nature and legitimate reach of aesthetics; the ends of history and art; the place of conscience in ethical life; the religious significance of philosophy and art, and the political potential of art; the roots of ethics in sexual life; the morality of equal opportunity; and the speculative idea of a philosophical responsibility that cannot be deferred.The essays trace carefully the histories of the influences of earlier thinkers and their legacies upon later thinkers. But the essays engage these histories with a view to indicating, and in some cases critically weighing, the significance of these legacies - spawned by one of the most fertile periods of German thought - for philosophical thinking in the present.

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Originally published in English in 1988, Joseph Ratzinger's Eschatology remains internationally recognized as a leading text on the ""last things""—heaven and hell, purgatory and judgment, death and the immortality of the soul. This highly anticipated second edition includes a new preface by Joseph Ratzinger/Pope Benedict XVI and a supplement to the bibliography by theologian Peter A. Casarella.Eschatology presents a balanced perspective of the doctrine at the center of Christian belief- the Church's faith in eternal life. Recognizing the task of contemporary eschatology as ""to marry perspectives, so that person and community, present and future, are seen in their unity,"" Joseph Ratzinger brings together recent emphasis on the theology of hope for the future with the more traditional elements of the doctrine. His book has proven to be as timeless as it is timely.

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In ""The Encyclical Fides Et Ratio"", Pope John Paul II called upon teachers of philosophy ""to recover, in the flow of an enduringly valid philosophical tradition, the range of authentic wisdom and truth."" ""Understanding Our Being"" responds to this call with a much-needed introduction to speculative philosophy.Written as an undergraduate textbook, ""Understanding Our Being"" treats central topics about our knowledge of being, the being of the natural world, and, via the latter, being as such. It then treats the special character and implications of our human, personal being - in particular, our intellect, free choice, and reason-conditioned sociality. Finally, it considers God as Source and End of being and it discusses the ""problem of evil"" and the nature of religious faith.In addition to presenting essential elements of the ""perennial"" philosophy, as developed in the tradition of Thomas Aquinas (especially as interpreted by Jacques Maritain and others), this book discusses contemporary challenges to the critical realist approach. These include scientism, historicism, and nihilism, as well as religious fideism. The author also encourages students to think for themselves, and he offers them resources to do so, via questions for reflection at the end of each part, a comprehensive bibliography, and a glossary of key philosophical terms.

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Juanita La Larga (1896), the third of Juan Valera's eponymous novels with a female protagonist, unfolds in a small town in nineteenth-century Spain and tells the story of a young girl's romance with a wealthy widower many years her senior. In addition to their substantial difference in years and class, the lovers must contend with the indignation of his imperious married daughter, the public rebuke of a churchman, and the strictures of society. As the novel opens, readers are introduced to Juanita in the exuberance of youth. We witness her maturation into a young woman and along the way we watch as she learns to deal with humiliation, anger, jealousy, and a pride that makes for bittersweet moments. Juanita reveals a cunning personality that is complemented by a dogged determination and an iron will; once she realizes what she wants in life neither the fear of reprisal nor the prospect of ostracism deters her. Other well-conceived, well-delineated characters are Juana, Juanita's mother and village do-it-all; Dona Ines, the haughty, sanctimonious daughter of the widower Don Paco who falls head over heels in love with Juanita and wants to marry her; Don Alvaro Roldan, Dona Ines's dissolute husband; and Don Policarpo, the town druggist. This charming work appears here for the first time in English and is elegantly translated by Robert M. Fedorchek. ""Juanita la Larga"" gives Valera an opportunity to describe, in loving detail, life in an Andalusian hamlet: its social levels, political intrigues, religious observances, rustic amenities, and hearty fare. But above all it offers a vibrant picture of Juanita, a worthy sister to other Valera heroines like Pepita of ""Pepita Jimenez"" (1874) and Luz of ""Dona Luz"" (1879).

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Cardinal Patrick O'Boyle (1896-1987) is largely remembered as the controversial leader of the Archdiocese of Washington during its first, formative quarter century. Combining considerable foresight about the Church's social concerns with a stubborn resistance to innovation, he countered opposition from those who reviled his progressive stand, especially his steadfast demand for racial equality and support of organized labor. At the same time he earned the opprobrium of those who resisted his firm support of the magisterium, in particular his controversial defense of the pope's ban on artificial birth control and his rejection of liturgical experimentation in the wake of the Second Vatican Council.Often overlooked is the fact that O'Boyle's Washington years followed a quarter-century participation in the modernization of the American Church's charity apparatus and the organization of its international relief effort. Such assignments placed him at the epicenter of the debate over the proper roles of church and state in providing social services. A product of the Catholic ghettoization of the early twentieth century, he was expected to lead his Church into fruitful partnerships with government and other organizations in support of society's most needy.This engaging biography seeks to explain O'Boyle's apparent contradictions by placing special emphasis on his formative years as the only child in an immigrant, staunchly pro-labor family in Scranton, Pennsylvania, and his training as a seminarian and curate in the rigidly traditional Church of his adopted New York. These influences, combined with his subsequent work with the poor and orphaned, instilled in him a progressive economic and social outlook as well as a lifetime sympathy for society's neglected. At the same time they strengthened an unquestioned obedience and loyalty to those in authority that figured so prominently in his later Washington years, where he came to embody the paradox of simple faith and complex humanity.ABOUT THE AUTHOR:Morris J. MacGregor is the author of several books, including A Parish for the Federal City: St. Patrick's in Washington, 1794-1994 and The Emergence of a Black Catholic Community: St. Augustine's in Washington.FROM THE BOOK:""Today there are poor people--too many people--who are really poor, miserably poor. . . . To a great extent poverty resulted from injustice in the past and it continues to exist because of injustices we have not yet taken the trouble to end. . . . More important than money are the lives salvaged, the homes and families preserved, the young given a chance, the aged sheltered and cared for.""--Cardinal O'BoylePRAISE FOR THE BOOK:""Steadfast in the Faith is a detailed and accurate picture of a complicated man, placed in the context of his times. It is both excellent biography and history. Kudos to Morris J. MacGregor for his faithful stewardship of both disciplines!""--Tracy Dowling, Catholic Standard""This biography presents a fair, balanced picture of a key bishop at a critical time in the Church who founded a new diocese, fought for civil rights, responded to Vatican II, and faced dissent over Humanae vitae. It should be in every Catholic library.""--John Shewmaker, Catholic Library World""This volume, an important addition to any serious library of United States church history, provides an important window through which to gain an understanding of the many significant transitions which took place in the national Catholic experience during the twentieth century, an insight into the episcopal world of that time, and much information on the foundational period of the Archdiocese of Washington. . . . [H]istorians will be grateful to MacGregor for providing us with this biography.""--James Garneau, American Catholic Studies""[A] very readab

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The author's work traces the experience of Irish-American Catholics from their beginnings as detested, unskilled pioneers of the urban ghetto to their rise as an essentially affluent, powerful, middle-class suburban community. Blending his work and the contributions of other scholars, McCaffrey here adds fresh interpretations to the history of Irish American Catholics. He focuses on a number of topics, including the significance of Catholicism as the core of Irish ethnicity and the source of nativist attacks on their presence in the United States; the impact of Irish America on the course of Irish nationalism; the psychological struggle to reconcile Irish loyalties to an authoritarian religion and a liberal-democratic politics; and, more recently, the fading of the Catholic dimension of Irish identity.

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While the French Revolution has been much discussed and studied, its impact on religious life in France is rather neglected. Yet, during this brief period, religion underwent great changes that affected everyone: clergy and laypeople, men and women, Catholics, Protestants and Jews. The "Reigns of Terror" of the Revolution drove the Church underground, permanently altering the relationship between Church and State. In this book, Nigel Aston offers a guide to these tumultuous events. While the structures and beliefs of the Catholic Church are central, it does not neglect minority groups like Protestants and Jews. Among other features, the book discusses the Constitutional Church, the end of state support for Catholicism, the "Dechristianization" campaign and the Concordat of 1801-2. Key themes discussed include the capacity of all the Churches for survival and adaptation, the role of religion in determining political allegiances during the Revolution, and the turbulence of Church-State relations. In this study, based on the latest evidence, Aston sheds new light on a dynamic period in European history and its impact on the next 200 years of religious life in France.

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Organised with the assistance of an international advisory committee of medievalists from several disciplines, Medieval Latin: An Introduction and Bibliographical Guide is a new standard guide to the Latin language and literature of the period from c. A.D. 200 to 1500. It promises to be indispensable as a handbook in university courses in Medieval Latin and as a point of departure for the study of Latin texts and documents in any of the fields of medieval studies.Comprehensive in scope, the guide provides introductions to, and bibliographic orientations in, all the main areas of Medieval Latin language, literature, and scholarship. Part One consists of an introduction and sizable listing of general print and electronic reference and research tools. Part Two focuses on issues of language, with introductions to such topics as Biblical and Christian Latin, and Medieval Latin pronunciation, orthography, morphology and syntax, word formation and lexicography, metrics, prose styles, and so on. There are chapters on the Latin used in administration, law, music, commerce, the liturgy, theology and philosophy, science and technology, and daily life. Part Three offers a systematic overview of Medieval Latin literature, with introductions to a wide range of genres and to translations from and into Latin. Each chapter concludes with a bibliography of fundamental works—texts, lexica, studies, and research aids.This guide satisfies a long-standing need for a reference tool in English that focuses on medieval latinity in all its specialised aspects. It will be welcomed by students, teachers, professional latinists, medievalists, humanists, and general readers interested in the role of Latin as the learned lingua franca of western Europe. It may also prove valuable to reference librarians assembling collections concerned with Latin authors and texts of the postclassical period.

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The first in a series that brings together the independent works of William Tyndale. It provides the missing link between Sir Thomas More's ""Dialogue Concerning Heresies"" and ""Confutation of Tyndale"" and is suitable for those studying English language and literature, church history and theology.

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First published in 1985 as Les sources de la morale chrétienne by University Press Fribourg, this work has been recognized by scholars worldwide as one of the most important books in the field of moral theology. Already its acclaim has warranted translations into Spanish, Italian, and Polish. Now it is available for the first time in an English translation, which includes a new preface.Writing in a tone that is reconciliatory rather than polemical, Servais Pinckaers returns Christian ethics to its sources, the Gospel and the Holy Spirit. After discussing the complementary domains of morality and the behavioral and natural sciences, he traces the scriptural themes―particularly in the Sermon on the Mount and the writings of St. Paul―that most influence moral instruction. He then examines in depth the history of moral theology from the patristic period to the present day. This history includes a discussion of the relation of Protestant and Catholic views of Christian ethics.The unique feature of Pinckaers's contemporary Thomistic view is its emphasis on the virtues, gifts, and evangelical Beatitudes as the heart of the Christian moral life. His approach to morality results in what he calls the freedom for excellence, a notion of freedom that he contrasts with the nominalist concept of the freedom of indifference, which has dominated moral theology since the fourteenth century.As a complete handbook of moral theology, this book will serve the needs of both beginning and advanced students in seminary and university courses in moral theology and ethics. For Catholic readers in particular, it will provide the background and perspective needed to achieve a fuller understanding of the moral teaching of the Catechism and of the encyclical Veritatis splendor.

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This final volume in a series of three contains Cyril’s commentary on Zephaniah, Haggai, Zechariah, and Malachi. Applying his knowledge of ancient Israelite history in his analysis of the immediate context for each of these prophetic books, Cyril believes that Zephaniah was addressed to the residents of Jerusalem in the years preceding the Babylonian Exile, and the other three were addressed to a newly repatriated, post-exilic nation.

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