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

Étienne Gilson (1884-1978) was a French philosopher and historian of philosophy, as well as a scholar of medieval philosophy. In 1946 he attained the distinction of being elected an ""Immortal"" (member) of the Académie française. He was nominated for the Nobel Prize in Literature in 1959 and 1964.The appearance of Gilson's Metamorphosis of the City of God, which were originally delivered as lectures at the University of Louvain, Belgium, in the Spring of 1952, coincided with the first steps toward what would become the European Union. The appearance of this English translation coincides with the upheaval of Brexit. Gilson traces the various attempts of thinkers through the centuries to describe Europe's soul and delimit its parts. The Scots, Catalonians, Flemings, and probably others may nod in agreement in Gilson's observation on how odd would be a Europe composed of the political entities that existed two and a half centuries ago. Those who think the European Union has lost its soul may not be comforted by the difficulty thinkers have had over the centuries in defining that soul. Indeed the difficulties that have thus far prevented integrating Turkey into the EU confirm Gilson's description of the conundrum involved even in distinguishing Europe's material components. And yet, the endeavor has succeeded, so that the problem of shared ideals remain inescapable. One wonders which of the thinkers in the succession studied by Gilson might grasp assent and illuminate the EU's path.

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Popes Francis, Benedict XVI, and John Paul II have called the present a time of New Evangelization for the Church and have stressed the importance of catechesis for this mission. John Paul II claimed that this renewal of the Church’s mission is grounded in the teachings of the Second Vatican Council. Nevertheless, approaches to catechesis in the conciliar and postconciliar era have varied greatly, as evidenced by the shifts in catechetical practice effected by the modern catechetical movement. Just as the dominant forms of theology changed from neo-scholastic to anthropological approaches so, too, did catechesis move from catechism-based approaches to more anthropological models based upon human experience. In light of this context, Catechesis for the New Evangelization examines the theological foundations of catechesis in the Church’s understanding of divine revelation and its reception by the human person, especially as found in the conciliar constitutions, Dei Verbum and Gaudium et Spes. After drawing norms on divine revelation from these documents, it traces the history of the modern catechetical movement in order to compare this history with the conciliar norms, highlighting the renewal’s strengths and weaknesses.These steps prepare the way for the main part of the book: an examination of the anthropology of Karol Wojty?a/Pope John Paul II. Ultimately, his anthropology provides an understanding of the person that can unite divine revelation and human experience in a way that takes what is best from the modern catechetical movement, while developing the ministry in a way that can be fruitful for the New Evangelization.Pedraza’s book is not only an incisive look at modern catechetical history and theory. It also touches upon some of the most important theological topics of the past century, including the neo-scholastic crisis, the proper interpretation of the Council, the relationship of nature and grace, and the modern understanding of the imago dei, with the research and competency appropriate for scholarly interest and the accessibility needed for educated practitioners in catechesis.

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Grace, Predestination, and the Permission of Sin seeks to analyze a revi­sionist movement within Thomism in the 20th century over and against the traditional or classical Thomistic commentatorial treatment of phys­ical premotion, grace, and the permission of sin, especially as these re­late to the mysteries of predestination and reprobation.The over-arching critique leveled by the revisionists against the clas­sic treatment is that Bañezian scholasticism had disregarded the dissym­metry between the line of good (God’s causation of salutary acts) and the line of evil (God’s permission of defect and sin).The teaching of St. Thomas is explored via intimate consideration of his texts. The thought of St. Thomas is then compared with the work of Domingo Bañez and the foremost ‘Bañezian’ of the 20th century, Reginald Garrigou-Lagrange. The work then shifts to a consideration of the major players of the revisionist treatment, including Francisco Marín-Sola, Jacques Maritain, and Bernard Lonergan. Jean-Herve Nico­las is also taken up as one who had held both accounts during his life­time. O’Neil analyzes and critiques the revisionist theories according to the fundamental tenets of the classical account. Upon final analysis, it seeks to show that the classical account sufficiently distances God’s causal role in regard to free salutary acts and His non-causal role in re­gard to free sinful acts. Moreover, the revisionist account presents sig­nificant metaphysical problems and challenges major tenets of classical theism, such as the divine omnipotence, simplicity, and the exhaustive nature of divine providence.Finally, the implications of the traditional view are considered in light of the spiritual life. It is argued that the classical account is the only one which provides an adequate theological foundation for the Church’s robust mystical and spiritual tradition, and in particular, the abandon­ment to divine providence.

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St. Thomas Aquinas’s holiness did not flower alongside his endeavour as a theologian or in isolation from it. Rather, it was a fruit of his practice of theology and the asceticism proper to magnanimous souls who dare to examine the mystery of God. Theological affectivity—charity present through a living faith—is necessary for an authentic practice of theology. The experience of God, which is essential to the mystical life, is at the heart of Aquinas’s study and life.The studies in this volume investigate themes of particular spiritual relevance in Aquinas’s theology: friendship, charity, prayer, configuration to Christ, priesthood, preaching. They also reveal Aquinas’s entire approach to theology to be guided by the desire to grow spiritually through theologising. The Angelic Doctor here appears as a Dominican friar whose theology flows from his faith and prayer.Desiring to underscore the Trinitarian character of the Christian life, Aquinas pays careful attention to the human being as created in the image of God. In this light, Aquinas presents Christ as the Exemplar after which we are fashioned and as the model we are to imitate. Christ thus appears in the Summa not only as the way by which the human being must travel toward God but also as the head who leads the rational creature’s return to the Creator.

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