Search results for ""Catholic University of America Press""

Wittgenstein influenced a generation of philosophers and theologians, with works such as Fergus Kerr's Theology After Wittgenstein showing the relevance of Wittgenstein's philosophy for contemporary questions in theology. Nature as Guide follows many of the insights of this earlier generation of Wittgenstein influenced scholars, to bring Wittgenstein into conversation with contemporary Catholic moral theology.The first four chapters of the book provides a reading of key themes in Wittgenstein's philosophy, and draw among others on G.E.M. Anscombe to situate Wittgenstein in relation to the Platonic tradition. Understanding the relationship between grammar, metaphysics and nature is central to this tradition and these themes are examined through an account of Wittgenstein's philosophical development. These four chapters also provides a critical perspective on Wittgenstein's thought, engaging with the criticisms of Wittgenstein offered by philosophers such as Rhees Rush and William Charlton.Chapter five lays the groundwork for a dialogue between Wittgenstein and moral theology. Firstly, by examining how open Wittgenstein's philosophy is to dialogue with theology, and secondly through proposing the use of Servais Pinckaers' definition of moral theology to structure the conversation developed in subsequent chapters.Pinckaers' definition is based upon St Thomas Aquinas' presentation of the principles of human acts in the Prima Secundae of the Summa Theologiae and the final three chapters focus on the question of human acts and their basis in human nature. The reading of Wittgenstein developed in the first part of the book is brought into dialogue with the tradition of Catholic moral theology represented by Pinckaers and other students of St Thomas, such as Anscombe, Josef Pieper, Herbert McCabe, Jean Porter and Alasdair MacIntyre. The book finishes with McCabe's account of the transformation of human nature through God's Word, showing how Wittgenstein's understanding of human practices can shed light on the life of grace.

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Plotinus is often accused of writing haphazardly, with little concern for the integral unity of a treatise. By analyzing each treatise as a whole, From the Alien to the Alone finds much evidence that he constructed them skillfully, with the parts working together in subtle ways. This insight was also key in translating several central passages by considering the flow of the argument as a whole to shed light on the difficulties in these passages as well as reveal the structure often latent in particular treatise. The volume also serves to clarify Plotinus' rich use of images. Commentators, for instance, tend to take the images of light and warmth to explain the relation of soul and body as in conflict, with light casting out warmth. A close look at the text, however, reveals that Plotinus uses each image to correct the limitations of the other. Thus, since the soul is incorporeal, it is actually more transcendent than light and as activating the body is more completely present than warmth. Similarly, recent commentators are quick to take the related impassibility of the soul as implying a Cartesian gap between body and soul. The problem Plotinus faces, however, is that his description of the soul's pervasive presence in the body jeopardizes its impassibility as in the intelligible. His effort then is actually to introduce a gap that preserves the soul's nature, rather than overcome a gap that would make the very existence of the body problematic.While this work confirms much recent scholarly consensus on Plotinus, many of Gurtler's interpretations and general conclusions give constructive challenges to some existing modes of understanding Plotinus' thought. The arguments and their textual evidence, with the accompanying Greek, provide the reader with direct evidence for testing these conclusions as well as appreciating the nature of Plotinus' philosophizing.

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Neither Nature nor Grace operates at the intersection of systematic and philosophical theology, exploring in particular how St. Thomas Aquinas variously uses the latter in service to the clarification and faithful advancement of the former. More specifically, Neither Nature nor Grace explores the overlooked logical difficulties that have followed the late modern debates in ecumenical Christian theology as to whether knowledge of God is available solely through God’s gracious self-revelation (e.g., Jesus Christ and Holy Scripture), or through revelation and the deliverances of natural reason. Van Wart takes the prominent French Dominican Reginald Garrigou-Lagrange as paradigmatic for the case that knowledge of God can be had by both revelation and natural reason. Representing the opposing position, that God can only be known through divine revelation, Van Wart highlights the work of influential Protestant theologian Karl Barth. By placing these two imposing 20th century theologians in conversation, and by providing a careful theo-philosophical analysis of the logical mechanics of each thinker’s respective arguments, Van Wart shows how both inadvertently overreach their self-professed epistemological bounds and just so run into significant problems maintaining the coherence of their relative theological positions. That is, against their expressed intentions to the contrary, both thinkers unwittingly evacuate the divine essence of the mystery Christian tradition has always previously claimed it to have, effectively reducing the being of God to mere creaturely being writ large. As a contrasting corrective to this problem, Van Wart proffers a constructive grammatical reading of Aquinas’s measured account of the crucial but often overlooked logical differences between what can be said of the divine, on the one hand, versus what can be known of God, on the other. While many recent works have attempted to solve the ongoing arguments which Garrigou-Lagrange and Barth epitomize regarding the epistemic use of God’s effects, Van Wart’s contribution constructively pushes the conversation to a different level in showing how Aquinas’s grammar of God provides a salutary means of dissolving and moving beyond these contentious debates altogether.

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Hans Urs von Balthasar places Origen of Alexandria “in rank . . . beside Augustine and Thomas” in “importance for the history of Christian thought,” explaining that his “brilliance” has captivated theologians throughout history (Spirit and Fire, 1984, 1). This brilliance shines forth in his nine extant homilies on Isaiah, in which he employs his theology of the Trinity and Christ to exhort his audience to play their crucial role in salvation history.Origen reads Isaiah’s vision of the Lord and two seraphim in Isaiah 6 allegorically as representing the Trinity, and this theme runs throughout the nine homilies. His representation of the seraphim as the Son and Holy Spirit around the throne of the Father brought early accusations that Origen was a proto-Arian subordinationist, followed by a pointed condemnation by Emperor Justinian in 553. These homilies, originally delivered between 245 and 248, are extant only in a fourth-century Latin translation. Though St. Jerome, likely because of these controversies, does not identify himself as the Latin translator, the evidence overwhelmingly points to his pen, and his reliability in conveying Origen’s authentic meaning is well documented.If one sets aside the questionable charges of subordinationism, these homilies, expounding on passages from Judges 6-10, come alive with Origen’s legacy of presenting Christ as the central figure of the soul’s ascent to God. Reading allegorically the two seraphim to be Jesus and the Holy Spirit around the Father’s throne, Origen draws a picture of the Trinity as a tightly knit whole in which the Son and the Holy Spirit eternally sing the Trisagion (“Holy, holy, holy”) to each other and the Father about the divine truths of God’s nature, allowing the part of their song that conveys the “middle things” of salvation history to be heard by creation. The “second seraph” is the Son, or Jesus, who descends holding a hot coal, or Scripture, from the altar of the throne, with which he cleanses Isaiah’s lips, or the believer’s soul. Origen employs his signature exegetical method of allegory and typology through the lens of the threefold meaning of Scripture to emphasize to his hearers that Christ is the deliverer, the content, and the reward of the healing Word. He repeatedly assures them that those who submit to Scripture will enter into salvation history’s cycle of cleansing from sin, growth in virtue, and ever-deepening knowledge of God. As a result, they will become like Christ and thus will be prepared to join the Trinity for all eternity at the heavenly wedding feast.

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According to 1 Cor 15.44 and 1 Cor 15.52, the human body “is sown an animal body, [but] it will rise a spiritual body” and “the dead will rise again incorruptible, and we will be changed.” These passages prompted many questions: What is a spiritual body? How can a body become incorruptible? Where will the resurrected body be located? And, what will be the nature of its experience? Medieval theologians sought to answer such questions but encountered troubling paradoxes stemming from the conviction that the resurrected body will be an “impassible body” or constituted from “incorruptible matter.” By the thirteenth century the resurrection demanded increased attention from Church authorities, not only in response to certain popular heresies but also to calm heated debates at the University of Paris. William of Auvergne, Bishop of Paris, officially condemned ten errors in 1241 and in 1244, including the proposition that the blessed in the resurrected body will not see the divine essence. In 1270 Parisian Bishop Étienne Tempier condemned the view that God cannot grant incorruption to a corruptible body, and in 1277 he rejected propositions that a resurrected body does not return as numerically one and the same, and that God cannot grant perpetual existence to a mutable, corruptible body.The Dominican scholar Albert the Great was drawn into the university debates in Paris in the 1240s and responded in the text translated here for the first time. In it, Albert considers the properties of resurrected bodies in relation to Aristotelian physics, treats the condition of souls and bodies in heaven, discusses the location and punishments of hell, purgatory, and limbo, and proposes a “limbo of infants” for unbaptized children. Albert’s On Resurrection not only shaped the understanding of Thomas Aquinas but also that of many other major thinkers.

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From the Trinity provides an overall view of the history and the philosophical and theological significance of God the Trinity, not only from a religious point of view but from an anthropological and socio-cultural view as well. The perspective is that of Christian doctrine, specifically Catholic, in dialogue with the cultural sensitivity of our times and with the religious pluralism that characterizes it. Following the generative-progressive method proposed by Vatican II, the book begins with a phenomenological reading of the signs of the times, with special focus upon the performative aspect of the announcement and the doctrine of faith. In particular, constant attention to the contribution made by the mystics and great charisms (from Augustine of Hippo to Francis of Assisi and Theresa of Avila up until Therese of Lisieux, Edith Stein and Chaira Lubich) toward a deeper understanding of the Trinitarian truth. From the Trinity is unique in what it offers not only for Trinitarian theology, but also for other theological disciplines (Christology, Pneumatology, Anthropology, Ecclesiology, etc.) – in which the Trinity shines forth as the central and enlightening truth – as well as for philosophy, the humanities and the natural sciences. This perspective is especially developed in terms of a Trinitarian ontology (see Part V) by which reality is understood in light of the revelation of the Trinity. The implications of the incarnation of the Son of God and the gift of the Holy Spirit are taken seriously in studying the truth of all things as they are perceived in the space created by living and thinking “in” Jesus, united to the Father in the Spirit, as suggested by the title of the book, looking upon reality “From the Trinity.”

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The interpretation of Anselm of Canterbury’s Proslogion has a long and rich tradition. However, its study is often narrowly focused on its so-called “ontological argument.” As a result, engagement with the text of this work tends to be lopsided, and the prayerful purpose that undergirds the whole book is often completely ignored. Even the most rigorous engagements with the Proslogion often have little to say, for instance, about how the prayers of Proslogion 1, 14, and 18 contribute materially to Anselm’s argument, or how his doctrine of God develops organically from the divine formula in the early chapters to the doctrines of eternity, simplicity, and Trinity in later chapters. There are very few works that offer a sustained analysis to Anselm’s flow of thought throughout the entire Proslogion, and no one has explored how Anselm’s doctrine of creaturely joy in heaven in Proslogion 24-26 is a fitting climax and resolution to the book.Anselm’s Pursuit of Joy attempts a sustained, chapter-by-chapter textual analysis of the Proslogion, and offers the first effort to situate Anselm’s doctrine of heaven in Proslogion 24-26 as the climax of the earlier themes of Anselm’s work. Gavin Ortlund suggests that the basic purpose of Anselm’s argument in the Proslogion is to seek the visio Dei that he articulates as his soul’s deepest desire (Proslogion 1). While Anselm’s argument for God’s existence (Proslogion 2-4) is an important piece of this effort, it is only one step of a larger trajectory of thought that leads Anselm to meditate further on God’s nature as the highest good of the human soul (Proslogion 5-23), and then to anticipate the joy of possessing God in heaven (Proslogion 24-26). In other words, the establishment of God’s existence is only the penultimate consequence of Anselm’s famous formula “that than which nothing greater can be thought”—his ultimate concern is with the infinite creaturely joy that is entailed by his existence. The Proslogion is, far more than an argument for God’s existence, a meditation on God as the chief happiness of the human soul.

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Human sexuality is a very important subject, especially in a cultural context such as ours, in which social and work transformations offer behavioral models that are characterized by a remarkable sexual indeterminacy. In Transcending Gender Ideology, Antonio Malo tries to rethink sexuality with equilibrium and intellectual rigor, using a philosophical approach, since sexuality does not only affect biological aspects or social conditioning, but above all the same essence of the relationship between man and woman.Malo’s reflections begin with the historical evolution of the concept of sexuality: the naturalistic conception, which sees the difference between man and woman as something biological and absolute, and the postmodern conception, which criticizes it by judging human sexuality as a socio-cultural construction or gender. According to Malo, the limitation of the gender approach is to deny the relationship of human sexuality to the body and to the differences between man and woman. In fact, by rejecting these aspects, they end up sustaining a limitless creativity of freedom, which transforms the body into something that is used at will, and relationships as something fluid.Faced with these extremes, Malo proposes a vision of sexuality as a personal condition or sexed condition, received at the time of birth, but which develops, grows and matures through family models, experiences and relationships. Even if based on an original sexual difference, sexed condition covers many other aspects: physical, psychological, social and cultural, as well as behavioral patterns and, above all, the personal integration of sexuality through the gift of oneself in marriage or in celibacy.

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Seamus Heaney & the End of Catholic Ireland takes off from the poet’s growing awareness in the new millennium of “something far more important in my mental formation than cultural nationalism or the British presence or any of that stuff—namely, my early religious education.” It then pursues an examination of the full trajectory of Heaney’s religious beliefs as represented in his poetry, prose, and interviews, with a briefer account of the interactive religious histories of the Irish and international contexts in which he lived. Thus, in the 1940s and 50s, Heaney was inducted into the narrow, punitive, but also enabling Catholicism of the era. In the early 1960s he was witness to the lively religious debates from the Anglican Bishop of Woolwich’s Honest to God to the seismic disruptions of Vatican II. When the conflict in Northern Ireland between Catholics and Protestants broke out, Heaney was forced to dig deep for an imaginative understanding of its religious roots. From the 1980s on, Heaney more and more proclaimed his own religious loss while also recognizing the institution’s residual value in an Irish society of rising prosperity, weariness with the atrocities of a partly religion-inspired IRA, and beset by the scandals of sex abuse among the clergy. Kieran Quinlan sees Heaney as an exemplar of this period of major change in Ireland as he engaged the religious issue not only in major writers such as James Joyce, W. B. Yeats, T. S. Eliot, Wallace Stevens, Philip Larkin, and Czeslaw Mi?osz, but also in a diverse array of less familiar commentators lay and clerical, creative and academic, believers and unbelievers, Irish and international. Breaking new ground by expanding the scope of Heaney’s religious preoccupations and writing in an accessible, reflective, and sometimes provocative manner, Quinlan’s study places Heaney in his universe, and that universe in turn in its wider intellectual setting.

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In contemporary philosophy the status, indeed the very viability of metaphysics is a much contested issue. The reflections offered here ex­plore diverse aspects of this contested status and offer a defense of meta­physics. In other works, perhaps most fully in Being and the Between, William Desmond has tried to develop what he calls a metaxological metaphysics in response to different skeptical, if not hostile approach­es to metaphysics quite common in our time. The Voiding of Being com­plements the systematic dimensions of this metaxological metaphys­ics outlined in Being and the Between. It presents a set of studies which amplify important themes in the unfolding of modern metaphysics, in relation to major earlier and contemporary thinkers, while adding nu­ance to what is involved in the more systematic articulation of a metax­ological metaphysics. There is what the author calls a voiding of being in modernity, expressed in diverse developments of thought. “The Voiding of Being,” might seems to conjure up negative associations but the aim of the thoughts gathered here is not at all negative. While attempting to understand the voiding of being in modern thought, our appreciation of the promise of metaphysical thinking can also be renewed and indeed extended—extended beyond skepticism and hostility to metaphysics. Desmond engages many interlocutors along the way, from the long tra­dition, such as Heraclitus, Aquinas and Hegel, as well as more contem­porary thinkers like Heidegger and Marion. As the book’s subtitle sug­gests, it is concerned with the continued doing of metaphysics and not only the contemporary undoing of it.

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The Hibernensis is the longest and most comprehensive canon-law text to have circulated in Carolingian Europe. Compiled in Ireland in the late seventh or early eight century, it exerted a strong and long-lasting influence on the development of European canon law. The present edition offers—for the first time—a complete text of the Hibernensis combining the two main branches of its manuscript transmission. This is accompanied by an English translation and a commentary that is both historical and philological. The Hibernensis is an invaluable source for those interested in church history, the history of canon law, social-economic history, as well as intellectual history, and the history of the book. Widely recognized as the single most important source for the history of the church in early medieval Ireland, the Hibernensis is also our best index for knowing what books were available in Ireland at the time of its compilation: it consists of excerpted material from the Bible, Church Fathers and doctors, hagiography, church histories, chronicles, wisdom texts, and insular normative material unattested elsewhere. This in addition to the staple sources of canonical collections, comprising the acta of church councils and papal letters. Altogether there are forty-two cited authors and 135 cited texts. But unlike previous canonical collections, the contents of the Hibernensis are not simply derivative: they have been modified and systematically organised, offering an important insight into the manner in which contemporary clerical scholars attempted to define, interpret, and codify law for the use of a growing Christian society.

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In The Achievement of Hans Urs von Balthasar, Matthew Levering has written a book for theologically educated readers who mistrust von Balthasar or who mistrust von Balthasar’s critics. The book shows that von Balthasar’s critics can and should benefit both from the rich and wide-ranging conversations that mark his trilogy and from the critical and constructive engagement with German philosophical modernity offered by the trilogy. In addition, Levering hopes to show that those who mistrust von Balthasar’s critics need to be more Balthasarian in their response to criticisms of the Swiss theologian. In this introductory volume, the focus is on the first volume of each part of the trilogy. This approach exhibits the main lines of von Balthasar’s trilogy in a way that allows for an introductory volume of manageable size. This approach also avoids the more controversial volumes of the trilogy. Reading von Balthasar with the goal of engaging his more controversial views is certainly justifiable, but in an introductory book, the danger is that some readers could miss the forest due to their opposition to some of the trees. The Achievement of Hans Urs von Balthasar contributes to the healing of the internecine conflicts that, since the 1930s or earlier, have pitted Ressourcement theologians and Thomistic theologians against each other with grave consequences for the health of Catholic theology. Despite sharing a strong belief in the faithful mediation of divine revelation through Scripture and the Church, many Catholic theologians today find themselves at loggerheads with each other. Easily forgotten by the Ressourcement and Thomistic combatants is their shared commitment to the theo-aesthetic beauty, theo-dramatic goodness, and theo-logical truth of Christ’s revelation of Trinitarian self-surrendering love as our source and supernatural goal, and their shared rejection of philosophical modernity’s immanentism, historicism, and power-centered voluntarism. The present book seeks to highlight these shared commitments, while leaving room for disagreement about von Balthasar’s specific positions and approaches.

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While there has been agreement among followers of Aquinas that being insofar as it is being (being qua being) is the subject of metaphysics, there is not agreement on how this being qua being is to be understood, nor on how we come to know the being that is the object of metaphysical investigation. The topic of what being is, as the object of the science of metaphysics, and how to account for the “discovery” of the being of metaphysics have emerged as central problems for the contemporary retrieval of Aquinas and for the larger project of post-Leonine Thomism in general. This lack of agreement has hampered the retrieval of Aquinas’s metaphysics.The collection of essays within The Discovery of Being and Thomas Aquinas is divided into three major parts: the first set of essays concerns the foundation of metaphysics within Thomism; the second set exemplifies the use of metaphysics in fundamental philosophical issues within Thomism; and the third set employs metaphysics in central theological issues. The Discovery of Being and Thomas Aquinas allows major scholars of the different types of Thomism to engage in a full-scale defense of their position, as well as expanding Thomistic metaphysics to the discipline of theology in important ways.

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The Book of Acts: Catholic, Orthodox, and Evangelical Readings brings together leading Catholic, Orthodox, and Evangelical theologians to read and interpret the book of Acts from within their ecclesial tradition, while simultaneously engaging one another in critical dialogue.Combining both theological exegesis and ecumenical dialogue, each chapter is uniquely structured to facilitate a rich reading of Scripture and an engaging though critical dialogue across the traditions. Each chapter begins with a main essay by either a Catholic, Orthodox, or Evangelical theologian on a section of the book of Acts; the main essay is followed by responses from theologians of the other two traditions. The chapter concludes with a final response from the main author. Readers are thus provided with not only a deep and engaging reading of the book of Acts but also the unfolding of a rich theological-ecumenical dialogue centered on Scripture.Since the essays engage the Book of Acts from both a theological and ecumenical framework, anyone interested in understanding how our ecclesial traditions inform our reading of Scripture would do well to read this book, as would anyone interested in the book of Acts, ecumenical dialogue, and the theological interpretation of Scripture. The contributed essays are scholarly enough to be of value to graduate students and professional scholars, yet are written in a style that will be accessible to the general public.

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The Human Person presents a brief introduction to the human mind, the soul, immortality, and free will. While delving into the thought of Thomas Aquinas, it addresses contemporary topics, such as skepticism, mechanism, animal language research, and determinism. Steven J. Jensen probes the primal questions of human nature. Are human beings free or determined? Is the capacity to reason distinctive to human beings or do animals also have some share of reason? Have animals really been taught to use language? The Human Person touches on topics that bear upon the very fabric of the universe. Are human beings merely well-ordered collections of chemicals or do they have a soul that gives them life and understanding? Is there any element in human beings that survives death? Can human minds get in touch with the objective world or just forever dwell in the domain of their subjective experiences? The book closes by considering the most fundamental question of all: are human beings merely cosmic accidents with no purpose or is there some meaning to human life? In this book, beginners of philosophy will learn the wonders of their own nature by studying Aquinas's thought on the human person.

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What is the modern turn in philosophy? In other words, what are the features that make modern philosophy distinctively “modern” in contrast with the pre-modern philosophy from which it emerged – for example, medieval scholasticism, Renaissance philosophy, and ancient Greek and Roman thought? How did the modern turn in philosophy transpire? That is, what did specific philosophers contribute that shaped the distinctive character of modern philosophy? The twelve essays in this volume seek to address these questions, and in doing so they exemplify and contribute to a rich debate about the nature and value of modern philosophy.This volume approaches the modern turn not as an event that occurred all at once, but rather as a series of shifts in different areas of philosophy at different times. The essays are arranged broadly in chronological order of the topics they treat. Among the themes that recur most often in these essays are, first, that modern philosophy is characteristically preoccupied with questions about foundations and, second, that it ultimately prioritizes practice over theory. But the virtues of this text is in presenting a wide range or perspectives on modern philosophy – what constitutes it as modern, when it arose, and what its shortcomings may be.

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Emilia Pardo Bazán (1851-1921), the most important female author of Spain’s nineteenth century, was a prolific writer of novels, short stories, critical articles, chronicles of modern life, and plays. Active in the age of Catholic social teaching inaugurated by Pope Leo XIII, Pardo Bazán imagined religion as an underpinning for personal and social organization. She addressed the individual experience of faith and culture, and focused on the tension between individualism and the social aspects of religious practice. As a talented literary artist herself, Pardo Bazán was no stranger to the challenges faced by gifted, privileged members of society, particularly in the form of temptations offered by modernity and its widespread encouragement of self-seeking. She wrote repeatedly about the change of heart that may be experienced by intellectually and materially advantaged individuals, and shared details of her own spiritual journey, arguing that once the creative person redefines herself as Franciscan instrument, she is able to contribute through her art and actions to the realization of a personalist society rich in sacramentality. Whole Faith: The Catholic Ideal of Emilia Pardo Bazán, then, is an analysis of how this early feminist put her unique talents to work for her nation, and blended into the worshipping body of Spain by creating for her compatriots a sacramental vision that enriched and commemorated their daily lives.

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The Universe We Think In arises from a tradition of realism, both philosophical and political, a universe in which the common sense understanding of things is included in our judgement about them. The scope is both vast and narrow – vast because it is aware of the reality of things, narrow because it is the individual person who can and wants to know them. The abiding undercurrent of this book is that the cosmos, the universe, does not look at us human beings, but we look at it, seek to understand it, and do understand much of it. Why is this so? The book seeks to begin with the basic question that we each ought to pose to ourselves; namely: “Why do I exist?” Nothing is more immediate than the relation of what is not ourselves to ourselves.We have the strange experience that we cannot even ‘know ourselves’ unless we know something that is not ourselves. In a sense, we have two related worlds, the one that exists, a universe, as it were, that includes each of us, and the same world that we think about. What is so striking about our personal existence is that we can know what is not ourselves. Indeed, we not only want to know what is not ourselves, but this knowledge of what is not ourselves is also, in part, the reason for our existence in the first place. Our thinking about the world is not unrelated to the world that is. Yet, once we understand what is in the world, both systematically and casually, we find ourselves free in a world of others who also think and communicate with one another. Thus, to know ourselves includes knowing what is not ourselves in its own diversity. Ultimately, we seek to know why it all is rather than is not, why it all belongs together in the same universe.

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During the first quarter of the twentieth century, the intersection of support for Irish freedom and the principles of Catholic social justice transformed Irish ethnicity in Boston. Prior to World War I, Boston’s middle-class Irish nationalist leaders sought a rapprochement with local Yankees. However, the combined impact of the Easter 1916 Rising and the postwar campaign to free Ireland from British rule drove a wedge between leaders of the city’s two main groups. Irish-American nationalists, emboldened by the visits of Irish leader Eamon de Valera, rejected both Yankees’ support of a postwar Anglo-American alliance and the latter groups’ portrayal of Irish nationalism as a form of Bolshevism. Instead, ably assisted by Catholic Church leaders such as Cardinal William O’Connell, Boston’s Irish nationalists portrayed an independent Ireland as the greatest bulwark against the spread of socialism. As the movement’s popularity spread locally, it attracted the support not only of Irish immigrants, but also that of native-born Americans of Irish descent, including businessman, left-leaning progressives, and veterans of the women’s suffrage movement. For a brief period after World War I, Irish-American nationalism in Boston became a vehicle for the promotion of wider democratic reform. Though the movement was unable to survive the disagreements surrounding the Anglo-Irish Treaty of 1921, it had been a source of ethnic unity that enabled Boston’s Irish community to negotiate the challenges of the postwar years including the anti-socialist Red Scare and the divisions caused by the Boston Police Strike in the fall of 1919. Furthermore, Boston’s Irish nationalists drew heavily on Catholic Church teachings such that Irish ethnicity came to be more clearly identified with the advocacy of both cultural pluralism and the rights of immigrant and working families in Boston and America.

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Is the faith journey a matter of reflection, of emotion, or of obedience? Is there valid and convincing evidence that does enable human beings to assent to Jesus Christ and his message? What is the influence of cognitive assumptions and of affective tendencies in the art of believing? Should we distinguish faith and belief? And do we need more than one kind of conversion?Taking account of the widespread indifference, skepticism, and distrust of organized religion in the West, Louis Roy begins The Three Dynamisms of Faith with the human concern about hope and about a reachable happiness, both in our contemporary world and in the Bible. He then traces these themes in three historic giants of Christian thinking: Thomas Aquinas, John Henry Newman, and Bernard Lonergan, presenting their converging descriptions of the three dynamisms of Christian faith: the quests for meaning, for fulfillment, and for truth. Fr. Roy shows how The Three Dynamisms of Faith are lived in today’s culture and how they are systematically related; sometimes in alliance and sometimes in apparent opposition. Having led the reader to a plausible answer to the human condition in Catholicism, in his final chapter he discusses some classic issues that result: possible tensions between meaning and truth, between feelings and insight, and about the role of religious experience in becoming attuned to Christian revelation. All along, Fr. Roy describes concrete examples of problems that may occur in the journey of faith: blindness and distortions, the varieties of self-deception, the limitations of natural reason. Logical stages on the way to faith are also identified. A pastoral conclusion brings those multiple threads together; it insists on the legitimate diversity of emphases in people’s journeys, and it proposes a balance between the rich strengths available in persons and groups.

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General Principles of Sacramental Theology addresses a current lacuna in English-language theological literature. Bernard Leeming’s highly respected book Principles of Sacramental Theology was published more than sixty years ago. Since that time, there has been a noted decrease, especially in English-language sacramental theology, in treatments of the basic topics and principles—such as the nature of the sacraments of signs, sacramental grace, sacramental character, sacramental causality, sacramental intention, the necessity and number of the sacraments, sacramental matter and form, inter alia—which apply to all of the sacraments. Rather than deconstruct the Church’s tradition, as many recent books on the sacraments do, Roger Nutt offers a vibrant presentation of these principles as a sound foundation for a renewed appreciation of each of the seven sacraments in the Christian life as the divinely willed means of communion and friendship between God and humanity. The sacraments bestow and nourish the personal communion with Jesus Christ that is the true source of human happiness. Recourse to the patrimony of Catholic wisdom, especially St. Thomas Aquinas, can help to highlight the sacraments and their significance within the plan of salvation. This book will be of use in seminary, graduate, and undergraduate courses. It is further offered as a source of hope to all those seeking deeper intimacy with God amidst the confusion, alienation, and disappointment that accompanies life in a fallen world. The sacraments play an irreplaceable role in pursuing a Universal Call to Holiness that is so central to Vatican II’s teaching.

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In this sequel volume to his Dark Passages of the Bible (CUA, 2013), author Matthew Ramage turns his attention from the Old to the New Testament, now tackling truth claims bearing directly on the heart of the Christian faith cast into doubt by contemporary New Testament scholarship: Did God become man in Jesus, or did the first Christians make Jesus into God? Was Jesus’ resurrection a historical event, or rather a myth fabricated by the early Church? Will Jesus indeed return to earth on the last day, or was this merely the naïve expectation of ancient believers that reasonable people today ought to abandon?In addition to examining the exegetical merits of rival answers to these questions, Ramage considers also the philosophical first principles of the exegetes who set out to answer them. This, according to Joseph Ratzinger, is the debate behind the debate in exegesis: whose presuppositions best position us for an accurate understanding of the nature of things in general and of the person of Jesus in particular?Insisting upon the exegetical vision of Joseph Ratzinger/Benedict XVI as a privileged avenue by which to address the thorniest issues in contemporary biblical exegesis, Ramage puts the emeritus pontiff’s hermeneutic of faith into dialogue with contemporary exponents of the historical-critical school. Carrying forth the “critique of the critique” called for by Joseph Ratzinger, Ramage offers the emeritus pontiff’s exegesis of the gospels as a plausible and attractive alternative to the mainstream agnostic approach exemplified in the work of Bart Ehrman.As in the case of Benedict’s Jesus trilogy upon which he draws extensively, Ramage’s quest in this book is not merely academic but also existential in nature. Benedict’s scholarship represents the fruit of hispersonal quest for the face of Christ, a quest which involves the commitment to engage, critique, and learn from the most serious challenges posed by modern biblical criticism while affirming the foundations of the Christian faith.

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Children of God in the World is a textbook of theological anthropology structured in four parts. The first attempts to clarify the relationship between theology, philosophy and science in their respective approaches to anthropology, and establishes the fundamental principle of the text, stated in Vatican II’s Gaudium et spes, n. ’’, “Christ manifests man to man”. The second part provides a historical overview of the doctrine of grace: in Scripture (especially the teaching of the book of Genesis on humans ‘made in the image of God’, as well as Paul and John), among the Fathers (in particular the oriental doctrine of ‘divinization’ and Augustine), during the Middle Ages (especially Thomas Aquinas) and the Reformation period (centered particularly on Luther and the Council of Trent), right up to modern times. The third part of the text, the central one, provides a systematic understanding of Christian grace in terms of the God’s life present in human believers by which they become children of God, disciples, friends and brothers of Christ, temples of the Holy Spirit. This section also provides a reflection on the theological virtues (faith, hope and charity), on the relationship between grace and human freedom, on the role of the Church and Christian apostolate in the communication of grace, and on the need humans have for divine grace. AftŸer considering the relationship between the natural and the supernatural order, the fourth and last part deals with di erent philosophical aspects of the human condition, in the light of Christian faith: the union between body and soul, humans as free, historical, social, sexual and working beings. The last chapter concludes with a consideration of the human person, Christianity’s greatest and most enduring contribution to human thought.

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This second edition 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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New Testament Greek is a form of Koine Greek, the common language that evolved in the time of Alexander the Great from a welter of dialects of classical times. For more than ten centuries. Koine Greek was the everyday commercial and cultural language of the Mediterranean world. It is best-known, though, for being the language in which the New Testament was composed.Many Christians have the desire to read the New Testament in its original language. Unfortunately, books that introduce the student to New Testament Greek either tend to be long-winded, or overly simplified, or both. In this book, legendary scholar of biblical Greek, the late Frank Gignac provides a straight-forward “just the facts” approach to the subject. In fifteen lessons, he presents the basics of the grammar and the vocabulary essential for reading the Gospels in the original language. All the reader need do is to supply the desire to learn. As Gignac writes, “Good luck as you begin to learn another language! It may be sheer drudgery for a while, but the thrill will come when you begin to read the New Testament in the language in which it was written.”This revised edition features a new preface from the author, a foreword from fellow classicist Frank Matera, and an answer guide to the problems presented in the exercises. The book thus can be used for selfstudyfor those who seek to learn the language of the early church.

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When Ronald Reagan became president in 1981, immigration and refugee policy was among the unresolved matters that he inherited from his predecessor, Jimmy Carter. Over three decades later, it remains largely unresolved, due not only to the men who would inhabit the White House, but to interest groups and members of Congress, many of them Catholic, on all sides of the issue.Carter appointed a Catholic priest, University of Notre Dame President Rev. Theodore Hesburgh, to chair the Select Commission on Immigration and Refugee Policy. The commission’s report, released in the early days of the Reagan Administration, helped produce the Immigration Reform and Control Act, signed by Reagan in 1986. Since it offered amnesty to those who were in the country illegally, Catholic immigration advocates, led by the American bishops, applauded the law as consistent with the church’s sacred mission and proud history of compassion toward strangers.These Catholics were also on the same side as the White House when George H. W. Bush signed the Immigration Act of 1990, which raised the ceiling for legal immigration; when George W. Bush in 2006 and BarackObama in 2013 supported comprehensive immigration bills which passed the Senate; and when Obama granted temporary residence to the foreign-born children of undocumented immigrants in 2012. But they challenged the restrictive 1996 Illegal Immigration Reform and Immigrant Responsibility Act signed by Bill Clinton; the interior enforcement efforts of George W. Bush and Barack Obama; and the border control and refugee policies undertaken by all presidents from Reagan to Obama.Rather than helping to overcome the growing political divide over immigration in the country and the church, Catholics on the outer edges of the issue contributed to it. By eschewing compromise in favor of confrontation, Catholic legislators from both parties too often helped prevent Congress from giving the presidents, and the public, most of what they wanted on immigration reform. By forsaking political reality in the name of religious purity, Catholic immigration advocates frequently antagonized the presidents whose goals they largely shared, and ultimately disappointed the immigrants they so badly wanted to help.

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In The Gods of Revolution, Christopher Dawson brought to bear, as Glanmor Williams said, “his brilliantly perceptive powers of analysis on the French Revolution. . . . In so doing he reversed the trends of recent historiography which has concentrated primarily on examining the social and economic context of that great upheaval.”Dawson underlines the fact that the Revolution was not animated by democratic ideals but rather reflected an authoritarian liberalism often marked by a fundamental contempt for the populace, described by Voltaire as “the ‘canaille’ that is not worthy of enlightenment and which deserves its yoke.” The old Christian order had stressed a common faith and common service shared by nobles and peasants alike but Rousseau“pleads the cause of the individual against society, the poor against the rich, and the people against the privileged classes.” It is Rousseau whom Dawson describes as the spiritual father of the new age in disclosing a new spirit of revolutionary idealism expressed in liberalism, socialism and anarchism. But the old unity was not replaced by a new form. Dawson insists the whole period following the Revolution is “characterized by a continual struggle between conflicting ideologies,” and the periods of relative stabilization such as the Napoleonic restoration, Victorian liberalism in England, and capitalist imperialism in the second German empire “have been compromises or temporary truces between two periods of conquest.” This leads to his assertion that “the survival of westernculture demands unity as well as freedom, and the great problem of our time is how these two essentials are to be reconciled.”This reconciliation will require more than technological e”fficiency for “a free society requires a higher degree of spiritual unity than a totalitarian one. Hence the spiritual integration of western culture is essential to its temporal survival.” It is to Christianity alone that western culture “must look for leadership and help in restoring the moral and spiritual unity of our civilization,” for it alone has the influence, “in ethics, in education, in literature, and in social action” su”ciently strong to achieve this end.

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How can we approach the mystery that is the church? The French Dominican theologian Yves Congar (1904–1995) explored this theme in works both published and unpublished, from 1931 until his suspension from the Le Saulchoir theology faculty over concern about his “new theology” in 1954. Congar’s goal: to develop what he called a “total ecclesiology” or theology of the church. The then-predominant notions of the church as a perfect society, and strong focus on a pyramid-like view of hierarchy over the laity, did not in Congar’s view offer an integrated, organic portrait of the church as a mystery or as a whole. The key to ecclesiology, he believed, was to give full place to all of the ecclesial elements and to the relationships that hold them together, often in tension.Congar coined the term “total ecclesiology” in his ground-breaking outline for a theology of the laity, A Way towards a Theology of the Laity. In Mystery of the Church, People of God, Rose Beal argues that “total ecclesiology” is the necessary and appropriate lens for a comprehensive interpretation of Congar’s ecclesiological project prior to the Second Vatican Council (1962–1965). Beal works from Congar’s published works from 1931 to 1954, as well as from unpublished texts from thesame time period, to integrate and propose a comprehensive interpretation of his ecclesiological purposes and methods.The use of Congar’s unpublished materials make this book a unique undertaking. These texts allow Beal to see the “behind the scenes” story of Congar’s ecclesiology. They bring insight to a more accurate and informed interpretation of his extensive published corpus, and offer a clearer view of the path towards his contribution to Vatican II’s Dogmatic Constitution on the Church (Lumen Gentium).

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Although the doctrine of the Holy Spirit has often been a neglected subject in theology, it remains vital for understanding both the Christian confession of God as Trinity and the nature of the Christian life. In view of those two topics, God’s Love through the Spirit examines the relationship between love and the person and work of the Holy Spirit in Thomas Aquinas and John Wesley two very different figures whose teachings on the Spirit and the Christian life are found to be, on the whole, surprisingly compatible. An investigation into Aquinas’s amor-based pneumatology, including a ground-breaking analysis of his recently discovered Pentecost sermon, and a fresh assessment of the doctrine of sanctification in Wesley show that in distinctive yet largely complementary ways, Aquinas and Wesley provide resources that can be used to reclaim a richer pneumatology, specifically in relation to the theological virtue of love.Despite the obvious differences between these two figures in method and style, there are certain conceptual parallels in their writings such as the central themes of love and holiness that create the possibility for mutual enrichment among their respective theological heirs. Aquinas’s pneumatology can be illuminated and amplified by the emphasis on the Holy Spirit and sanctification that is found in Wesley, even as the insights of Aquinas can aid Methodists and Wesleyans in accounting more fully for the properly theological, and indeed Trinitarian, basis of sanctification. The conclusions reached in God’s Love through the Spirit, particularly concerning an understanding of love both within God’s own life and in Christian participation in God by grace, challenge the claim that Western theology suffers from a pneumatological deficiency, and represent a significant contribution to the study of Aquinas and of Wesley, to ecumenical dialogue between Catholics and Methodists (and Protestants more broadly), and to the retrieval and development of a genuinely constructive pneumatology.

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Mary Magdalene and Her Sister Martha: An Edition and Translation of the Medieval Welsh Lives provides scholarly editions and English translations of the medieval Welsh versions of the legends of Mary Magdalene and Martha. Described by Victor Saxer as medieval best sellers, these hagiographical tales, which described how Mary Magdalene and her sister Martha survived a perilous sea voyage from the holy land and evangelised Provence, were available in many different Latin and vernacular versions and circulated widely in the medieval West. The texts were translated or adapted into Middle Welsh some time before the mid-fourteenth century: the Middle Welsh Life of Mary Magdalene is extant in thirteen manuscripts and the Middle Welsh Life of Martha is preserved in eight of the same manuscripts.Jane Cartwright makes the Middle Welsh versions available to an international audience for the first time and provides a detailed study of the Welsh manuscripts that contain the texts, a comparison between the different manuscripts versions and a discussion of the wider hagiographical context of the texts in Wales. The volume includes transcriptions, editions and translations of the two Lives based on the oldest most complete extant versions found in the Red Book of Talgarth c. 1400, as well as an additional section of text describing Mary Magdalene’s life before Christ’s crucifixion from the fifteenth-century Aberystwyth, National Library of Wales, Peniarth MS 27ii. The edition is accompanied by a comprehensive glossary which provides translations of all medieval Welsh words that occur in the texts, an analysis of the development and transmission of the legends, as well as a discussion of the relevance and popularity of these two female saints in late medieval Wales: medieval Welsh poetry, church dedications, and holy wells are also considered.

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On September 8, 1907, Pope St. Pius X brought the simmering Roman Catholic Modernist crisis to a boil with his encyclical Pascendi dominici gregis. In Pascendi’s terms, recent biblical, historical, scientific, and philosophical attempts to take seriously subjective mediations of God’s revelation led only to subjectivism and agnosticism. Pius X condemned these as ""Modernism"" and the ""synthesis of all heresies"". This Modernism threatened the very human capacity to know and believe in God as a reality apart from human consciousness. Prior to 1907 no Catholic thinkers had used the term Modernism to designate the theological or biblical work they were doing. Pascendi, with its provisions for diocesan vigilance committees and censorship of books, combined with the subsequent Oath against Modernism (1910), created a climate of suspicion and fear.In two sets of intertwined biographical portraits, spanning two generations, Divided Friends dramatises the theological issues of the modernist crisis, highlighting their personal dimensions and extensively reinterpreting their long-range effects. The four protagonists are Bishop Denis J. O’Connell, Josephite founder John R. Slattery, together with the Paulists William L. Sullivan and Joseph McSorley. Their lives span the decades from the Americanist crisis of the 1890s right up to the eve of Vatican II. In each set, one leaves the church and one stays. The two who leave come to see their former companions as fundamentally dishonest. Divided Friends entails a reinterpretation of the intellectual fallout from the modernist crisis and a reframing of the 20th century debate about Catholic intellectual life.

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With clarity and wisdom, Pope Benedict XVI sets out his vision for Catholic higher education in this first and only collection of his major addresses on the topic. What is the mission and identity of a Catholic university? What are the responsibilities of administrators, teachers, and students in Catholic institutes of higher learning? Where does the central theme of ""love of God and others"" fit into academia?The pope's most important statements on the nature of the university and its cultural and educative tasks are brought together in this volume. Featured are the various speeches he has given to university audiences since his pontificate began. Also included are select addresses on education and culture, themes that go to the heart of the mission of the university, and that possess a value for society as a whole.Throughout these addresses, the pope presents 2,000 years of lived tradition with a striking freshness. His response to the contemporary challenges in Catholic higher education will have an enduring historical impact.The addresses are grouped in parts as follows: The Problem and the Urgent Task Ahead; The Relationship of Faith and Reason; The Symphony of Freedom and Truth; Education and Love; Pedagogy and Learning; The Church—Education in Faith and Community; Culture and the University; Science, Technology, and Theology; and Caritas and Mission. John Garvey, president of the Catholic University of America, provides a foreword in which he reflects on the themes of the pope's speeches. J. Steven Brown is editor of the collection.

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The relationship of God's grace and man's free will is one of the most disputed topics in the history of Catholic theology. At the time of the Counter-Reformation, a famous quarrel arose between Jesuit defenders of Molina and Dominican defenders of Bañez. This led to a series of Roman congregations on the ""aids of God's grace"" (de auxiliis), which looked into the matter but settled very little, beyond the pope declaring that neither position was heretical. Leo XIII's call to advance Thomism led to this quarrel resurfacing with renewed force in the first quarter of the twentieth century. Into this fray stepped a renowned Dominican of the University of Fribourg, Francisco Marín-Sola (1873-1932), whose published work on the development of Catholic doctrine had secured his fame among Catholic theologians. In three celebrated articles published in the Ciencia Tomista in 1925 and 1926, he presented a new and revised version of the Dominican position on this question. Marín-Sola suggested that his new version rightly developed the principles of Aquinas and was supported in major part, if only implicitly, by earlier Dominican commentators. Marín-Sola's position was instantly controversial, with some respondents decrying an abandonment of Dominican ideas and others declaring that Marín-Sola had resolved central objections and ended the quarrel of de auxiliis. In this book, Michael D. Torre makes Marín-Sola's articles available in English for the first time. The articles are preceded by an introduction on Marín-Sola and followed by a conclusion that traces the reception of his thought within the Catholic theological community. In Torre's afterword, he defends Marín-Sola's position as substantively the same as that of Aquinas.

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The History written by Richer of Saint-Rémi (ca. 950-1000) is one of the only contemporary narrative sources for the history of France in the tenth century, a tumultuous period in which the Carolingian and Capetian dynasties fought for control of the throne while Viking raiders inflicted chaos upon the realm, and ambitious nobles expanded their own power at the expense of the monarchy. Besides describing the battles, betrayals and shifting allegiances that characterised tenth-century political culture, and providing accounts of the major ecclesiastical disputes of his day, Richer's history contains the only contemporary account of the life and career of Gerbert of Aurillac, the brilliant scholar and controversial prelate who served as master of the cathedral school of Rheims before being elected archbishop of Rheims, and later pope (as Sylvester II).Building upon, but also moving beyond, previous scholarship that has focused on Richer's political allegiances and his views of kingship, this study by Justin Lake provides the most comprehensive synthesis of the History, examining Richer's use and abuse of his sources, his relationship to Gerbert, and the motives that led him to write. Not only are Richer's principal written sources all extant, but so is his autograph manuscript, giving readers an unrivalled window into the working methods of a tenth-century historian. Lake situates Richer within the broader scholastic culture of the late tenth-century Latin West and explores the ways in which classical rhetoric, newly revived as a focus of instruction at Rheims by Gerbert, affected the way in which Richer wrote. In particular, he analyses his use of the classical rhetorical doctrine of plausible narrative (narratio probabilis) in reworking his source material, his composition of speeches and dramatic scenes, and the way in which he used his history as a means of self-fashioning and self-memorialisation.

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Religion and Culture was first presented by historian Christopher Dawson as part of the prestigious Gifford Lecture series in 1947. It sets out the thesis for which he became famous: religion is the key of history.The book makes two parallel arguments. First, Dawson argues that religion is, and should be treated as, a separate category of human experience. Second, Dawson claims that religion has a unique place in human culture and has defined and developed different cultures in identifiable ways. Without understanding both premises, he argues, one cannot understand cultural development.Drawing on his profound and sympathetic reading in anthropology, sociology, comparative religion and the literatures of Western and non-Western cultures, Dawson seeks to bridge the gap between religion and the sciences through the tradition of natural theology. His approach respects the natural sciences and their power to plumb the mysteries of the natural world, while recognising that they cannot, alone, explain religious intimations of the transcendent. Religion and Culture was written and published in a time not unlike our own, when the very distinctiveness of religious experience has been denigrated, and religious belief is considered in some circles as an atavistic holdover. And yet, the existence of a purely technocratic culture and its ability to embody and transmit moral or cultural norms remains in doubt. Dawson, who in his day was respected well outside Catholic circles, is an important voice in this continuing debate.

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Bringing just war doctrine to life, Richard J. Regan raises a host of difficult questions about the evils of war, asking first and foremost whether war is ever justified, and, if so, for what purposes? Regan considers the basic principles of just war theory and applies those principles to historical and ongoing conflicts through case studies and discussion questions. His well-received 1996 work is updated with the addition of case studies on Iraq, Afghanistan, Libya, and Islamist terrorist organizations. Especially timely are the added discussions of the use of drones to assassinate terrorist leaders and, in the matter of weapons of mass destruction, asking how certain is “certain enough” that a country has weapons of mass destruction before it can be justly attacked? Regan considers the roles of the president, Congress, and the U.N. Security Council in determining when long-term U.S. military involvement is justified.

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Christopher Dawson was one of the most profound historians of his day, with an acute understanding of the ideas and culture movements behind the making of Western society. The Movement of World Revolution, originally published in 1959, explores many of the themes Dawson considered most important in his lifetime: the religious foundation of human culture, the central importance of education for the recovery of Christian humanism, the myth of progress, and the dangers of nationalism and secular ideologies. Dawson’s concern was not so much a solution to the political, social, or economic problems of his day, but rather an understanding of the present as it had evolved from the past as well as the charting of a path into the future. In this work, Dawson argued that the modern period was “not a metaphysical age, and in the East no less than in the West men are more interested in subsistence and coexistence than in essence and existence.” Dawson believed a reduction of culture to material and technological preoccupations would ultimately end in an impoverishment of life. His solution was a return to a renewed Christendom, one not marked by an alliance with secular powers but rather arising out of an organic, spiritual foundation. The Movement of World Revolution is remarkably prophetic in anticipating many of the contemporary struggles about the role of religion in the modern state.

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At the conclusion of his definitive study The Idea of Reform, which carved out reform as a distinct field of intellectual history, Gerhart Ladner stated that the idea of reform was “to remain the self-perpetuating core, the inner life spring of Christian tradition through lesser and greater times.” Ladner himself sought to explore patristic theology and early Christian monasticism and his insights laid the groundwork for a half-century of scholarship. Now, in celebration of the 50th anniversaries of the publication of The Idea of Reform and the Second Vatican Council, Reassessing Reform explores and critiques the enduring significance of Ladner’s study, surveying new avenues and insights of more recent reform scholarship, especially concerning the long Middle Ages. Contributors aim to reassess Ladner’s historical and theological examination of the idea of reform in the Christian tradition, with a special focus on its meaning from the end of the patristic age to the dawn of modernity, through case studies and historiographical assessments. Many of the authors are not only scholars of history, but they also work intimately with church reform in their own everyday professional and faith lives. This study brings together the following contributors: David Albertson, C. Colt Anderson, Ann W. Astell, Inigo Bocken, Gerald Christianson, Lester L. Field Jr., Ken A. Grant, John Howe, William V. Hudon, William P. Hyland, Dennis D. Martin, Louis B. Pascoe, S.J., Phillip H. Stump, and Michael Vargas.

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When first published in 1928, The Age of the Gods was hailed as the best short account of what is known of pre-historic man and culture. In it, Christopher Dawson synthesised modern scholarship on human cultures in Europe and the East from the Stone Age to the beginnings of the Iron Age. His focus was not merely on the material development of early society but more intently on the social and spiritual development of man that accompanied it. Piece by piece, Dawson fit together the varied influences that brought into being the ancient foundations on which modern civilisation was built. Published soon after World War I, the book uncovered the common tradition and unity of culture of European civilisation in hope of bringing cooperation and peace to the people of Europe. It defined what a culture is, how cultures change, and what constitutes progress. Dawson consulted the studies of archaeologists, early historians, anthropologists, and ethnologists, and presented an uncommonly balanced and greatly admired survey of the whole. Presented here with a new introduction by Dermot Quinn, The Age of the Gods continues the popular Works of Christopher Dawson series. Among other topics, the book sketches the glacial age and the beginnings of human life, the Paleolithic and Neolithic cultures and the rise of the peasant culture in Europe, the development of Sumerian culture, the archaic culture of Egypt, the megalithic culture in Western Europe, the age of empire in the Near East, the Bronze Age in Central Europe, the formation of the Indo-European peoples, the Mycenaean culture of Greece, and the beginnings of the Iron Age in Europe.

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In a series of essays based on surviving documents of actual court practices from Perugia and Bologna, as well as laws, statutes, and theoretical works from the 12th and 13th centuries, Massimo Vallerani offers important historical insights into the establishment of a trial-based public justice system. Challenging the long-standing evolutionary paradigm of medieval legal procedures, Vallerani argues that public justice was not the triumph of strong inquisitorial procedure over weak accusatory procedure, but rather a process in which the two procedures developed in tandem. He demonstrates that inquisition and accusation shared many features in their intertwining goals of punishment and reconciliation. The grand narrative of the evolution of criminal justice is dismantled in this work, originally published in Italian and widely cited as a ground breaking study of legal procedure. Vallerani contends that accusatio and inquisitio were formed simultaneously to address different needs: to seek and construct different “truths”—the truth of the fact that occurred outside the courtroom as revealed by the probing of the judge, and the truth that emerges inside the triadic model of the courtroom as a result of negotiations between the disputing parties under the guidance of the judge. Vallerani’s rich approach to his sources includes statistical analysis of the court records, revealing the functioning of the courts in terms of the incidence of torture, the proportions of trials initiated by accusatio and inquisitio, and the percentage of trials suspended at different stages of litigation. Furthermore, he sets legal procedures within the context of a society and political world immersed in violence and conflict and shows how the supplica, or petition for pardon, played a major role in the transformation from communal to signorial government in the early fourteenth century.

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Addressing contemporary interest in the relationship between metaphysics and ethics, as well as the significance of beauty for ethics, Alice Ramos presents an accessible study of the transcendentals and provides a dynamic rather than static view of truth, goodness, and beauty. She emphasises the role played by the human person in the perfection of the universe, in the return of all things to their source, and relies on the philosophical and theological wisdom of Thomas Aquinas as well as contemporary thinkers such as Jacques Maritain, John Paul II, and others. For Aquinas, the human being is the image of an exemplary cause, made in the image of God, who is also the final cause. We are made with a dynamic nature that pursues perfection and union with God. As we realise our end, we bring about the intensification of our participation in the transcendentals. Ramos explains that in pursuing truth, goodness, and beauty and in acting from love of the true good, we are actually pursuing God, the exemplar and end of the human person. This study of the transcendentals helps us to make the connection between the metaphysical order and the moral order, and also sheds light on contemporary culture and moral questions. The book is divided into three parts, the first of which is focused on the transcendental of truth. It presents themes in Aristotelian metaphysics as developed by Aquinas and shows the importance of an ethics of knowing. The second part focuses on beauty and teleology and discusses human and divine providence, evil and suffering, the experience of vulnerability and shame, and the relationship between the good and glory. The final section considers moral beauty, the ugliness of vice, and the role of art for human perfection.

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Distinguished historian Robert Emmett Curran presents an informed and balanced study of the American Catholic Church’s experience in its two most important regions in the nineteenth and twentieth centuries. Spanning the years 1805 to 1915, Curran highlights the rivalry and tension between the Northeast and Southeast, specifically New York and Maryland, in assuming leadership of the church in America and the Society of Jesus. Slavery, polity, religious culture, education, the intellectual life, and social justice—all were integral to the American Church’s formation and development, and each is explored in this book. The essays provide a unique vantage point to the American Catholic experience by their focus on two communities that played such an incomparable role in shaping the character of the church in America. Though Baltimore was half the size of New York in population, until the 1900s it held a significant edge in the number of churches, priests, and religious orders serving the needs of its own immigrant community. By 1900 the place that Maryland had occupied as the premier see of the Church in America was won by New York in actuality if not in title. Based on exemplary archival research and scholarship, the book offers an engaging history of the northward shift in power and influence in the nineteenth century.

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Apostolic religious life in the United States today is in a state of crisis. Signs of this situation are readily apparent and well-known to all who practice Roman Catholicism. The significant decline in the number of priests and religious and fewer vocations to religious congregations have produced a severe blow to formerly active apostolates and brought grave concern for the future of these ministries. While the reasons for this present situation are complex, interpretation of the documents of Vatican II is clearly one very important factor. Scholars hold two basic interpretations of the Council: the hermeneutic of rupture sees the Council as a revolution which placed the Church on a completely new trajectory. A second hermeneutic, however, views the Council as reform with continuity. While most literature to date has analysed the hermeneutic of rupture and the consequent transformation of apostolic religious life, this book describes the opposite position.Divided into two parts, this volume first presents an analysis of the problem and secondly a solution to place apostolic religious life on a positive trajectory in the 21st century. The first section of this book describes how the hermeneutic of rupture is an incorrect reading of Vatican II. Rather, the Council, in addressing numerous issues, did not break from the past, but rather sought to understand Church teaching in more contemporary ways, but with continuity to the Tradition. Essays in this section describe this misreading of Vatican II, the consequent misunderstanding of the evangelical counsels, and the rejection of religious signs. The second section, through an analysis of the writings of Hans Urs von Balthasar, Basile Moreau, Pope Benedict XVI, and a reflection on Perfectae Caritatis, provides a solution of Christian love as the operative way to reform apostolic religious life today.

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Natural law is a controversial subject but one of great significance in the ongoing and increasingly important discussion about the foundations of moral reasoning. The essays of this volume examine natural moral law, different natural law theories, and the role that natural law can and should play in our contemporary society. While some essays explore systematically the metaphysical and moral foundations of natural law, others focus on questions related to the application of natural law in the political, medical, or legal realm, or discuss historical questions that are closely related to the crisis and defense of natural law. All contributors agree that natural law is a concept that cannot and must not be dismissed and that is in need of a careful retrieval. While there are clearly differences in emphasis among the contributors, most of them also agree that the defense of natural law, the critique of the modern dismissal of natural law and of a modern non-teleological understanding of nature, and the proper use of philosophical reasoning are all closely related. The book continues the ongoing Studies in Philosophy and the History of Philosophy series.

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Galbert of Bruges' ""The Murder, Betrayal and Assassination of the Glorious Charles, Count of Flanders"" is one of the most widely read books of the Middle Ages. It recounts the assassination of Charles, Count of Flanders, and the events leading up to and following the murder. Galbert was a resident of Bruges and had served in the count's administration for at least thirteen years by the time of the assassination in 1127. He was well-acquainted with Charles and many of the other actors in this drama, an eyewitness to many of the events he relates, and exceptionally well positioned to gather information about others. Galbert's chronicle takes the form of a journal, the only one that exists from northwestern Europe in the twelfth century. Edited by two of the world's most prominent specialists on Galbert today, Jeff Rider and Alan V. Murray, this book brings together essays by established scholars who have been largely responsible for the radical changes in the understanding of Galbert and his work that have occurred over the last thirty years and essays by younger scholars. The essays are written by British, Belgian, Dutch, German, Canadian, and American scholars of literature and history, and are divided into four sections - Galbert of Bruges at Work, Galbert of Bruges and the Development of Institutions, Galbert of Bruges and the Politics of Gender, and The Meanings of History. The book includes an extensive bibliography of editions, translations, and studies of Galbert's chronicle, and of works devoted to the reign of Charles the Good and the Flemish Crisis of 1127-28, to the government and institutions of Flanders in the age of Galbert, and to the topography and history of medieval Bruges.

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Vital Conflicts in Medical Ethics by renowned Swiss philosopher Martin Rhonheimer considers some of the most difficult and disputed questions in Catholic moral theology. With great rigor, he addresses classic dilemmas including the morality of the procedure known as craniotomy, and of various treatments for tubal pregnancy. Rhonheimer's approach, grounded in his retrieval of Thomistic virtue ethics, supports the encyclical Veritatis Splendor in showing how these cases can be resolved without recourse to the revisionist method of 'weighing goods'. The debate that ""Vital Conflicts"" addresses traces back to late-nineteenth century declarations of the Holy Office, which directed that Catholic institutions were prohibited from teaching that the craniotomy was a licit procedure; this teaching had restrictive implications for related cases. In this book, his newest work to be translated into English, Rhonheimer analyzes the morality of different procedures that might be employed in cases of 'vital conflict', where the life of the embryo or fetus cannot be saved, while that of the mother can be saved, but only through a procedure that traditional moral theory would judge to be a 'direct', and thus illicit, killing. These traditional conclusions, however, are not easily accepted because they contradict the basic principle of medical practice that requires physicians to save lives when possible. To resolve this aporia regarding cases of vital conflict, Rhonheimer clarifies fundamental aspects of moral theory, such as the meaning of the prohibition against killing, makes a case that prior analyses are unsatisfactory, and proposes his own solution.

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Intrepid Lover of Perfect Grace provides students and scholars with the first biography of Prosper of Aquitaine (388-455) and the first book-length study in English of this important figure in the history of Christianity. With the death of Augustine in 430, Prosper of Aquitaine quickly emerged as Augustine's defender as the Church debated his teaching on grace. Prosper's significance in the controversy that ensued, his role as Pope Leo's adviser, and his continuation of Jerome's chronicle have long been recognized by historians and theologians. Scholarship exclusively devoted to Prosper, however, has not reflected his importance. While certain aspects of Prosper's life, his individual writings, and connections to Pope Leo and Augustine have been treated at length, a book-length biography until now has eluded the saint. In this valuable contribution to patristics and church history, Alexander Y. Hwang convincingly argues that Prosper's theological development is marked by his understanding of the Church - and his desire to serve and defend it - rather than his relationship to Augustine's doctrines. It was the Church primarily that Prosper sought to serve and defend, not Augustine. Prosper's life and writings are organized chronologically and situated in the dynamic historical, social, religious, and political contexts of fifth-century Gaul and Rome. Hwang considers all of Prosper's writings and the writings of others directly related to him.

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