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

Rhetoric operated at the crux of seventeenth-century thought, from arguments between scientists and magicians to anxieties over witchcraft and disputes about theology. Writers on all sides of these crucial topics stressed rhetorical discernment, because to the astute observer the shape of one's eloquence was perhaps the most reliable indicator of the heart's piety or, alternatively, of demonry. To understand the period's tenor, we must understand the period's rhetorical thinking, which is the focus of this book. Ryan J. Stark presents a spiritually sensitive, interdisciplinary, and original discussion of early modern English rhetoric. He shows specifically how experimental philosophers attempted to disenchant language. While rationalists and skeptics delighted in this disenchantment, mystics, wizards, and other practitioners of mysterious arts vehemently opposed the rhetorical precepts of modern science. These writers used tropes not as plain instruments but rather as numinous devices capable of transforming reality. On the contrary, the new philosophers perceived all esoteric language as a threat to learning's advancement, causing them to disavow both nefarious forms of occult spell casting and, unfortunately, edifying forms of wonderment and incantation. This fundamental conflict between scientists and mystics over the nature of rhetoric is the most significant linguistic happening in seventeenth-century England, and, as Stark argues, it ought profoundly to inform how we discuss the rise of modern English writing.

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In a time of remarkable but selective amnesia in the West reflected perhaps most dramatically in the denial of the Christian roots of Europe in the first drafts of the European constitution, ""Understanding Europe"" is as relevant today as it was on its first appearance in 1952. Christopher Dawson wrote of the uneasiness that characterized twentieth-century Western civilization in the aftermath of two disastrous global conflicts and the attempt to build a new secular civilization on impersonal economic forces. He desired a unified Europe, but one unified by a common Christian religion.Recognizing the emphasis on economic utility and mass productivity in European culture, Dawson argued that a renewed study of Christian faith and culture was essential in order to recover the deeper sense of European unity. In ""Understanding Europe"", Dawson expresses a desire for Europe to rediscover and renew its foundational Christian sources in order to recover a deeper sense of integrity.This edition includes an introduction by George Weigel. Other volumes in the Works of Christopher Dawson series include ""The Making of Europe"", ""Medieval Essays"", and ""Progress and Religion"".

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This book provides a comprehensive analysis of the moral philosophy of Albert the Great (1200-1280) - the first and only such undertaking in English. It lays out what is, with rare exceptions, an unknown, ignored, or poorly-understood aspect of Albert's humanism. It also fills in a major lacuna in both the history of medieval philosophy and the wider history of moral theory.Prior to Albert, most medieval thinkers refused to acknowledge the very existence of natural moral goodness. They believed that one could not perform good acts without God's infused graces. Albert was the first to establish in a systematic fashion the value of naturally-acquired virtue, natural law, and the virtue-dependent states of friendship and natural happiness, and their importance in a human lifetime. To achieve this, he undertook the elaboration of a rigorous moral philosophy.These findings stand in contrast to an old cliche that Albert the Great was a scholar of enormous erudition, an impressive assembler of learning and scientific information, but deficient when it came to elaborating a systematic philosophical or theological theory of his own. This book deflates that myth. It demonstrates that Albert was very concerned to produce a rigorously organized philosophy of moral goodness, and for the most part succeeded in that aim.This book opens with a comprehensive introduction that is unprecedented in Albertinian scholarship. It uncovers certain parallels between the career of modern virtue-theory ethics and Albert's historical situation in such a way as to help the modern reader understand developments in the mid-thirteenth century. This book also makes possible a closer study of Thomas Aquinas' material dependence upon Albert's ethical concepts.

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This long-awaited volume provides an answer key to the drills and exercises contained in each of the units of John F. Collins's bestselling ""A Primer of Ecclesiastical Latin"". Written for those charged with the responsibility of teaching the Latin of the church, the primer aims to give the student - within one year of study - the ability to read ecclesiastical Latin. Thirty-five instructional units provide the grammar and vocabulary, and supplemental readings offer a survey of church Latin from the fourth century to the Middle Ages. Included is the Latin of ""Jerome's Bible"", of canon law, of the liturgy and papal bulls, of scholastic philosophers, and of the Ambrosian hymns.

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From its earliest beginnings, the Catholic Church has cared for the sick and dying of the world as an extension of the healing ministry of Jesus. As a natural consequence, Catholics have regularly addressed moral issues relating to health care long before the term ""bioethics"" was coined. Beginning with a deeply nuanced, holistic understanding of the human person as their foundation, Catholic scholars have developed a person-centered ethic with which to approach ethical dilemmas that is understandable and defensible in the light of natural human reason, yet which is compatible with the teachings and doctrine of the Church - emphasizing the harmony of faith and reason within the Catholic moral tradition. ""Medicine, Health Care, and Ethics"" adds to this rich tradition with a collection of contemporary essays that represent the very best efforts of current Catholic scholarship in the field of health care and medical ethics. The book begins with an introductory section that explains the basic foundations of the personalist approach to ethics and its development within Catholic thought. The remaining parts of the book address timely topics such as artificial reproduction, contraception, abortion, euthanasia, genetic engineering, stem cell research, cloning, and health care reform. Each author brings a fresh perspective and a wealth of knowledge on these issues that will benefit Catholics as well as non-Catholics. With general overviews for each section, and topic-specific bibliographies to guide further study, this volume is designed to provide a greater understanding and deeper appreciation of the Catholic perspective on health care and medicine for both newcomers and seasoned students of bioethics alike. In today's culture of pluralism and diversity, the Catholic tradition has much wisdom to contribute to society's consideration of contemporary problems in medicine and health care. This collection of essays is offered in the spirit of open and honest dialogue for all who are seeking to understand that tradition.

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What can pro-life lawmakers rightly do when it is not possible to overturn laws permitting abortion? For many, the obvious answer is to restrict abortion as much as possible. Having previously accepted this answer, Colin Harte now challenges it. He describes the practical realities of campaigning to restrict abortion and explores various jurisprudential, legislative, and ethical aspects of the question. His over-riding concern is that attempts to restrict abortion typically exclude those unborn children who can be regarded as ""the last and least"" - notably those who are disabled or conceived after rape - and he argues that such exclusions violate the principle of solidarity. When John Paul II addressed the problem caused by the existence of an abortion law in Evangelium vitae (1995) he taught that pro-life legislators ""could licitly support proposals aimed at limiting the harm done by such a law."" Harte argues that the pope is necessarily referring to just proposals aimed at limiting the harm and that unjust or ""imperfect"" legislation has not been approved. He argues that many interpretations of the pope's teaching are flawed on account of their not distinguishing between just and unjust proposals that could limit the harm. The book describes the sorts of just proposals that the author thinks could be rightly supported, and argues that, in spite of good intentions, pro-lifers act unjustly if they support unjust restrictive proposals. Changing Unjust Laws Justly is the first book to address systematically the practical, legal, and ethical problems that are encountered in well-intentioned attempts to restrict abortion. It will be of considerable interest not only to political, legal, and moral philosophers, but to lawmakers and the pro-life movement generally.

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Contemporary western culture is awash with ideologies that reduce sexuality to an outlet for pleasure, an ecstatic form of release needed for personal fulfillment, or a commodity to be bought and sold. Many Christians living in such a culture find themselves uncertain as to how to respond from within churches torn by controversy, embarrassed by scandal, and thus driven into uneasy silence on sexual matters. Catholic moral theology, itself at the epicentre of this controversy over sexual issues since ""Humanae vitae"", has struggled to respond to the call for renewal issues by the Second Vatican Council. This book provides a theological foundation for consideration of the moral dimensions of human sexuality from a Roman Catholic perspective. Drawing upon key biblical themes such as covenant, discipleship and beatitude, it proposes an understanding of covenant fidelity wedded to the virtue of chastity that provides a suitable framework for a Catholic and Christian approach to issues of sexuality in a contemporary context. What is needed to counter dominant cultural ideologies is a vision of sexuality as integral to the human vocation to communion as well as attention to the specific practices that enable persons to grow in moral goodness. This work represents an original synthesis of biblical categories, the tradition and language of virtue, and a theological understanding of the human person. It is also among the first systematic applications of the renewal of virtue theory in recent decades to issues of sexuality.

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Contemporaries hailed the preacher and reformer Robert of Arbrissel (c 1045-1116) as a thunderclap of holy eloquence that lit up the Church - or they castigated him as a sponsor of sexual license. Robert has remained a controversial figure ever since, seen as a missionary to all manner of Christians, a heretic, a feminist, a founder of the ideal of courtly love, or a libertine. His preaching was so renowned that he was invited to speak before Pope Urban II; many were inspired to take up religious life after exposure to his charismatic asceticism and evangelical gifts. Best known as the founder of Fontevraud, a monastery for women and men in Western France that became the prosperous head of an order of nearly 100 religious houses, Robert of Arbrissel never became a saint. Gathering the major medieval sources for the first time in any modern language, this book traces Robert of Arbrissel's multifaceted life from humble origins to dramatic death and burial. Two short biographies, Robert's one surviving letter, an account of Robert's preaching in a brothel, and two highly critical letters addressed to Robert together illustrate his activities, personality and impact. The documents explore themes of reform, preachers and preaching, monasticism, patronage, literary genre, gender and sexuality in a dynamic era of historical and cultural change. The translations are highly readable and the book is abundantly annotated with an introduction, thorough notes to each document, a map and a chronology. ""Robert of Arbrissel: A Medieval Religious Life"" invites students and teachers of the Middle Ages and general readers to draw their own conclusions about this fascinating medieval holy man.

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Fortune magazine called Gilbert V. Hartke one of the five most powerful men in Washington, D.C. He was at once a flamboyant showman, respected statesman, and devout Dominican priest. The day after his death in February 1986, the Washington Post mourned him with a moving editorial and a full-page obituary that declared, ""Father Hartke was a figure of legendary stature in the Washington theater community, but his influence and reputation extended far beyond..."" In this long-awaited biography, Mary Jo Santo Pietro chronicles Father Hartke's experiences and endless achievements by combining his own stories, taped weekly during the last year of his life, with stories told by friends, colleagues, and celebrities. The book offers an inside look at major theatrical and political events in the nation's capital from the 1930s through the 1980s, and also uncovers the complex and paradoxical character of the man known as the ""White House priest"" and ""Show Biz priest."" Father Hartke founded and for thirty-seven years headed the famed Speech and Drama Department at the Catholic University of America. It was the first of its kind at an American Catholic college, and it shaped dozens of Oscar, Tony, and Pulitzer prize-winning actors, directors, and playwrights. Hartke founded America's oldest classical touring company, wrote five full-length plays, directed more than seventy plays, sent nine productions to Broadway, and received numerous honorary doctorates and awards. He was a presidential envoy to several countries, a member of the first National Council on the Arts, and a leader in the campaigns to end racial discrimination in Washington's theaters, to build the Kennedy Center, and to construct the CUA theater that now bears his name.

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In 1298 Pope Boniface VIII published a decree, referred to as ""Periculoso"", announcing that nuns were to be perpetually cloistered. This text surveys precedents for ""Periculoso"" and some of the problems Boniface VIII hoped to solve, and it analyzes the commentary and attempts to enforce the decree.

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Since the early days of the Republic, Washington has nurtured an increasingly prosperous and articulate community of black Catholics. For much of that time the spiritual welfare of these citizens as well as their material aspirations centered on St. Augustine's parish. From the days of Civil War, through the decades when Jim Crow ruled Washington, to recent times and new challenges for the inner city, black Catholics from all over the area have worshipped regularly at St. Augustine's. Popularly called ""The Mother Church of Black Catholics,"" it provides a beacon of hope for its parishioners, and its history offers a unique lens through which to view the emergence of an important Washington community.Morris J. MacGregor traces the history of St. Augustine's from its beginning as a modest chapel and school to its recent years as one of the city's most imposing and active churches. For more than a century, the congregation has counted among its members many of the intellectual and social elite of black society as well as impoverished newcomers struggling with the perils of urban life. This socially diverse membership, enhanced by a constant stream of visitors of all races and classes drawn by the beauty of the church and the artistry of its musicians, has made St. Augustine's an exemplar of Christian brotherhood.The book presents in considerable detail the history of race relations in church and state since the founding of the Federal City. Parish lay leaders have long been crusaders in the fight for racial justice; they have played important roles in the Congress of Colored Catholics, the Federation of Colored Catholics, the Catholic Interracial Council, and the NAACP. MacGregor discusses these groups as well as more recent urban institutions such as the vibrant 14th and U Streets Coalition. Because music has played an essential role at St. Augustine's, a sizable appendix is devoted to its history in the parish. The religious, racial, and social insights uncovered in this fascinating history make it a valuable resource for the study of American social and church history.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 Integration of the Armed Forces, 1940-1965.PRAISE FOR THE BOOK:""Morris MacGregor's history of St. Augustine's parish in the nation's capital is much more than a conventional history of a Catholic parish and its people. MacGregor's history, thoroughly researched and carefully documented, recounts the history of a black Catholic community from the eve of the Civil War to the present day. Placing this parish within the context of the history of Washington, D.C., and most particularly within the context of the African American community, the author masterfully demonstrates how this unique black parish, one of the oldest in the nation, played a pivotal role in the social and religious history of the District of Columbia.""--Cyprian Davis, O.S.B., Saint Meinrad Archabbey""This is how parish history should be written: with an eye to the big picture! In this substantial volume, Morris J. MacGregor, drawing on rich archival sources, newspapers, and oral interviews, gracefully recounts the story of St. Augustine's Parish, the mother church of black Catholics in the nation's capital and historically one of the most prominent black congregations in the city.""--Catholic Historical Review""Morris MacGregor has finally done it. He has produced the most comprehensive treatment of a Catholic parish that we have seen. St. Augustine's Church is not just another African American Catholic parish. It is the mother church of Black Catholics in Washington.""--Catholic Standard

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Washington DC's mother church has often assumed a role in church-state relations - this look at its history describes the city's development and the issues that have shaped national policies and Catholicism in the US: race relations, religious freedom, education, immigration, and others.

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An English translation of this significant account which tells the story of the chain of events leading to the restoration of the abandoned monastery of St. Martin's by its one-time abbot Herman of Tournai.

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To order Ward Method Books and Materials, please call toll-free Hopkins Fulfillment Service at 1-800-537-5487.

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Being Human is the fruit of many years teaching Philosophical Anthropology, conducting Phenomenological Workshops, and reading classic texts in the light of a reflective awareness of the field of experience. Being Human is intended to look to what is typically assumed but not examined in much of current philosophical literature.Today what typically appear as philosophical are textual studies that draw upon wide-ranging scholarship to learn how past thinkers used to think; or works that tend either to be "high-flying," operating at levels of abstraction far removed from experience and written in arcane style, and thus, for both reasons, difficult to assess (much of Continental thought); or minutely focused upon particular claims and the arguments that can be advanced for and against them (Analytical thought); or deconstructing texts to show how they do not fully work (the followers of Jacques Derrida). Scholarly study, abstract constructions, refined arguments, and deconstructive strategies are each important in their own way; but all take place within the structure of the field of experience which is typically assumed without paying explicit attention to it. Especially in philosophy of mind, the overall field of experience has too often been ignored, usually in favor of some conjecture as to how our ordinary categories would have to be changed when neuro-physiology will be far enough advanced to explain all our behavior.Robert E. Wood claims that it is best to understand what it is that is supposed to be explained before conjecturing about possible explanations. But when you do that, you will have to come to terms with what it means to seek explanation, what a Who is that seeks it, and why it is sought.

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Anton Štrukelj, in this English edition of his book Kneeling Theology, which was published in German, Italian, Polish, Russian and Slovenian, based his theme on the concept first developed by Hans Urs von Balthasar. This Swiss intellectual is considered one of the most important theologians of the 20th century. Štrukelj sees as his task, through a synthetic survey of questions, to seek from his subjects a holistic perspective regarding the role of the theologian, without doing a critical analysis of all their work.Kneeling Theology analyzes the process and its consequences that gave rise to the religious and cultural developments of the past and the present. It is his thesis that the essence of theology should flow from holiness. He relies for his evidence on the life and work of Hans Urs von Balthasar (which included the insights of Adrienne von Speyr, physician and mystic), Cardinal Joseph Ratzinger (Pope Benedict XVI), the Slovenian theologian Anton Strle (now servant of God) and Anton Vovk, former Archbishop of Ljubljana, fearless witness of Christ and his Church, also servant of God.Štrukelj's purpose with this book is to point out that Catholic theology is best served, not only by competent research and a thorough knowledge of Church tradition, but by theologians who approach their work prayerfully and on their knees. The rich theological and pastoral heritage that has been bequeathed to us by a small group of special people in this book has come about because of their scholarship and their holiness. They have, each in their own way, demonstrated what it means to do theology on their knees, and they have shared their scholarship and insights with us.

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Intersubjective Existence, as the author notes, aims, first, to develop a wisdom about human life that takes the form of a theory of selfhood and, second, to reflect on what is called for in the ethical practice of human existence. Secondly, the ethical implications of this theory of selfhood are explored, specifically looking at conscience, prudential reasoning, justice, friendship, the law, temperance, courage, and concluding with a brief treatment of religion.Olivia Blanchette charts the path of his inquiry through an analysis of reflective self-consciousness in selves communing with one another. They are constituted in their substance as a union of body and soul, with intelligence and free will that give rise to cultures in communion with other selves. These cultures are over and above what is given to each self in sense consciousness and in sense appetites and which each one contends with in the exercise of selfhood and the rights that go with that in keeping with justice. Concern for right reasoning and justice leads to an analysis of temperance and courage.The chief arguments take the form of phenomenological reflections on the building blocks of the perennial philosophy. Blanchette recasts Aristotelian-Thomistic metaphysics from the perspective of a phenomenology of the mutual recognition of agents and the historical consciousness to which it gives rise.

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Beginners and experts alike will find a complete immersion into the workings and nature of the Latin language embodied in the incomparable, insuperable epistles of the great Marcus Tullius Cicero, something which other commentators pass over or scorn. This second volume puts “meat on the bones” of the Latin language presented in the first volume: Ossa Latinitatis Sola: The Mere Bones of Latin. The personal letters of Cicero provide ample meat to enflesh the skeletal structure of the language, thus the title: Ossium Carnes Multae: The Bones’ Meats Abundant from the epistles of Marcus Tullius Cicero. Part 1 presents 51 complete letters from the Tyrell-Purser text. Facing each letter is an image of its oldest manuscript edition as early as the ninth century, which are preserved and guarded in the Medicea Laurentiana library in Florence, Italy, witnessing to the human hand preserving this monument of world heritage for over two millennia. Part 2 follows with a most careful rendition into English of Tully’s living, telephone-like Latin discourse. A thorough treatment and explanation of noteworthy elements of his natural talk follows with numerous references to the Encounters in Volume I. All this has students, learners, teachers, experts of the Latin language in mind and is humbly designed to deepen the understanding and appreciation of specific expressions and peculiarities of Cicero’s language itself.Part 3 provides 500 sentences consisting of from 1 to 5 words and suited for the beginnings or continuation of Latin conversations: 200 declarations, 100 questions, 100 exclamations, 100 injunctions drawn from his letters. The volume is amply indexed.All this has been done to enhance the study and use of Latin, to popularize Cicero’s correspondence, to prepare the reader for Volume III which will deal again with the letters and their usefulness for Latin conversation.

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In 2012 Dr. Marina Marin Pradel, an archivist at the Bayerische Stattsbibliotek in Munich, discovered that a thick 12th-century Byzantine manuscript, Codex Monacensis Graecus 314, contained twenty-nine of Origen’s Homilies on the Psalms, hitherto considered lost. Lorenzo Perrone of the University of Bologna, an internationally respected scholar of Origen, vouched for the identification and immediately began work on the scholarly edition that appeared in 2015 as the thirteenth volume of Origen’s works in the distinguished Griechische Christlichen Schrifsteller series. In an introductory essay Perrone provided proof that the homilies are genuine and demonstrated that they are, astonishingly, his last known work. Live transcripts, these collection homilies constitute our largest collection of actual Christian preaching from the pre-Constantinian period.In these homilies, the final expression of his mature thought, Origen displays, more fully than elsewhere, his understanding of the church and of deification as the goal of Christian life. They also give precious insights into his understanding of the incarnation and of human nature. They are the earliest example of early Christian interpretation of the Psalms, works at the heart of Christian spirituality. Historians of biblical interpretation will find in them the largest body of Old Testament interpretation surviving in his own words, not filtered through ancient translations into Latin that often failed to convey his intense philological acumen. Among other things, they give us new insights into the life of a third-century Greco-Roman metropolis, into Christian/Jewish relations, and into Christian worship.This translation, using the GCS as its basis, seeks to convey, as faithfully as possible, Origen’s own categories of thought. An introduction and notes relate the homilies to the theology and principles of interpretation in Origen’s larger work and to that work’s intellectual context and legacy.

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In the summer of 1627, Barbary corsairs raided Iceland, killing dozens of people and abducting close to four hundred to sell into slavery in North Africa. Among those taken were the Lutheran minister Reverend Ólafur Egilsson.Reverend Ólafur (born in the same year as William Shakespeare and Galileo Galilei) wrote The Travels to chronicle his experiences both as a captive in Algiers and as a traveler across Europe (he journeyed alone from Algiers to Copenhagen in an attempt to raise funds to ransom the captives that remained in the Barbary States). He was a keen observer, and the narrative is filled with a wealth of detail—social, political, economic, religious—about both the Maghreb and Europe. It is also a moving story on the human level: we witness a man enduring great personal tragedy and struggling to reconcile such calamity with his understandingof God. The Travels is the first-ever English translation of the Icelandic texts. Until now, the corsair raid on Iceland has remained largely unknown in the English speaking world. To give a clearer sense of the extraordinary events connected with that raid, this edition of The Travels includes not only Reverend Ólafur’s first-person narrative but also a wealth of contemporary letters describing both the events of the raid itself and the conditions in North Africa under which the enslaved Icelanders lived. The book has Appendices containing background information on the cities of Algiers and Salé in the seventeenth century, on Iceland in the seventeenth century, on the manuscripts accessed for the translation, and on the book’s early modern European context.The combination of Reverend Ólafur’s narrative, the letters, and thematerial in the Appendices provides a first-hand, in-depth view of early seventeenth-century Europe and the Maghreb equaled by few otherworks dealing with the period. We are pleased to offer it to the wider audience that an English edition allows.

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St. Thomas Aquinas produced his Commentary on the Romans near the end of his life while working on the Summa theologiae and commenting on Aristotle. The doctrinal richness of Paul’s Letter to the Romans was well known to the church fathers, including Origen and Augustine, on whom Aquinas drew for his commentary. With this rich collection of essays by leading scholars, both Catholic and Protestant, Aquinas’s commentary will become a major resource for ecumenical biblical and theological discussion. Authored by theologians, historians, and biblical scholars, Reading Romans with St. Thomas Aquinas contributes to a historical reconstruction of Aquinas’s exegesis and theology by addressing such topics as: the Holy Spirit, the Church, the faith of Abraham, worship, preaching, justification, sin and grace, predestination, Paul’s apostolic vocation, the Jewish people, human sexuality, the relationship of flesh and spirit in the human person, the literal sense of Scripture, Paul’s use of the Old Testament, and the relationship of Aquinas’s commentary on Romans to his Summa theologiae. This volume fits within the contemporary reappropriation of St. Thomas Aquinas, which emphasises his use of Scripture and the teachings of the church fathers without neglecting his philosophical insight. Contributors are Bernhard Blankenhorn, Markus Bockmuehl, Hans Boersma, John F. Boyle, Edgardo Colón-Emericr, Holly Taylor Coolman, Adam Cooper, Michael Dauphinais, Gilles Emery, Scott W. Hahn, Mary Healy, John A. Kincaid, Matthew Levering, Bruce Marshall, Charles Raith II, Geoffrey Wainwright, Michael Waldstein, and Robert Louis Wilken. In On the Cessation of the Laws, Grosseteste draws out the theological, christological, and soteriological issues implicit in the question of the relationship between the Old and New Covenants.

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Goal! covers the history of the beautiful game from its origins in English public schools in the early 19th century to its current role as a crucial element of a globalized entertainment industry. The authors explain how football transformed from a sport at elite boarding schools in England to become a pastime popular with the working classes, enabling factories such as the Thames Iron Works and the Woolwich Arsenal to give birth to the teams that would become the Premier League mainstays known as West Ham United and Arsenal. They also explore how the age of amateur soccer ended and, with the advent of professionalism, how football became a sport dominated by big clubs with big money and with an international audience.There are intense rivalries in soccer, such as that in Glasgow, Scotland, between (Catholic) Celtic and (Protestant) Rangers, and the authors examine closely the social causes that make for such passionate fans. The book also discusses the use of soccer for political purposes, such as in Hitler's Germany and Franco's Spain. And - given the long-standing association of soccer as a man's sport and the rise of women's soccer, especially in the United States - the authors look at the gendered history of the world's most popular sport. This book, which will appeal to all connoisseurs of soccer, provides a lens through which to view the social and cultural history of modern Europe.The book is published by The Catholic University of America Press.

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The Catholic University of America Press is honored to publish the English Critical Edition of the Works of Karol Wojty?a/John Paul II. Under the auspices of an international editorial board, the English Critical Edition will comprise more than 20 volumes, covering all of John Paul's writings and correspondence in the years before and during his papacy.This collection is essential for several reasons. First, gaining access to the saint's writings has posed significant challenges. Except for official papal addresses and documents preserved and disseminated by the Vatican, St. John Paul's works have been published in a large number of different venues, often with limited dissemination. Many documents need a new translation. In addition, English-language audiences have faced the challenge—even in the case of published texts—of dealing with several languages, various translations, and textual idiosyncrasies.The second volume of the series presents Wojty?a's lectures at the Catholic University of Lublin and his works on Max Scheler. This volume consists of three parts: Karol Wojty?a's lectures at the Lublin University from 1954 to 1957 (during three academic years); Wojty?a's articles related to the ethical issues discussed in the Lublin lectures; and his habilitation thesis on Max Scheler, from 1953, with other essays related more closely to Scheler's thought.As was the case with Volume 1, Volume 2 also relies on the original manuscripts and typescripts of Wojty?a's works. These original texts were compared with the Polish published editions, and all significant differences between them have been marked in the scholarly apparatus. Some of the essays in this volume have never been previously published in English, while some others have never been published before.

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Intestine Enemies: Catholics in Protestant America, 1605—1791, is a documentary survey of the experience of Roman Catholics in the British Atlantic world from Maryland to Barbados and Nova Scotia to Jamaica over the course of the two centuries that spanned colonization to independence. It covers the first faltering efforts of the British Catholic community to establish colonies in the late sixteenth and early seventeenth centuries; to their presence in the proprietary and royal colonies of the seventeenth century where policies of formal or practical toleration allowed Catholics some freedom for civic or religious participation; to their marginalization throughout the British Empire by the political revolution of 1688; to their transformation from aliens to citizens through their disproportionate contribution to the wars in the latter half of that century as a consequence of which half of the colonies of Britain’s American Empire gained their independence. The volume organizes representative documents from a wide array of public and private records—broadsides, newspapers, and legislative acts to correspondence, diaries, and reports—into topical chapters bridged by contextualized introductions. It affords students and readers in general the opportunity to have first-hand access to history. It serves also as a complement to Papist Devils: Catholics in British America, 1574– 1783 (The Catholic University of America Press, 2014), a narrative history of the same topic.

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“Learned ignorance,” the recognition that God is beyond us and our knowing capacities is the theological concept for which Nicholas of Cusa is most famous. Despite God’s apparent absence Nicholas offers original ways to think about God that would unite his presence with his absence. He called these proposals “conjectures” (coniecturae). Conjecture and conjecturing are central to the methodology of Nicholas’s philosophical theology and to his thinking about human knowledge.By using concrete examples from the everyday life of his times as symbolic imagery Nicholas makes what we say about God imaginatively available and theoretically plausible. He called such conjectural symbols “aenigmata” (= “symbolic or ‘enigmatic’ conjectures”) because they partially clarify and likewise point to an exact truth that is beyond us. Novel and imaginative, Nicholas’s conjectural examples break with the traditional medieval Aristotelian examples and provide further evidence of his role as a figure bridging medieval and Renaissance thought.Following his earlier book, Reading Cusanus (The Catholic University of America Press, 2003), Clyde Lee Miller here examines and comments on the meaning of “conjecture” in Nicholas of Cusa. The Art of Conjecture: Nicholas of Cusa on Knowledge explores what Nicholas meant by conjecture and its import as demonstrated in his treatises and sermons. Beginning with Nicholas’ On Conjectures, Miller analyzes a series of conjectural symbols and proposals across Nicholas’s less frequently discussed texts and recently published sermons. This early Renaissance thinker offers an original and ground-breaking way of framing speculation in philosophical theology and more generally in philosophy itself.

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Among the illustrious writers of the early Church, Saint Jerome (345-420) had a way with words few could equal. To honor the 1600th anniversary of the death of this patron saint of librarians and Scripture scholars, the Catholic University of America Press is releasing The Quotable Jerome, a well-organized collection of memorable wisdom from this early witness to Catholic truth.While Jerome is known for acerbic wits, editor Justin McClain shows that much of the time, Jerome's writings are instructive and even inspiring. Homilists will easily be able to find what Jerome said on any number of topics--Scripture, the Trinity, the sacraments, persecution, heresy, divine revelation, or chastity--just to name a few. All citations are clearly sourced if the reader wants to pursue the longer passage in question.“I am upset because I am human; I control my tongue because I am a Christian. Anger surges up in my heart, but I do not give vent to it.” - Homilies on the Psalms, Homily 10, Psalm 76 (77) (FOTC 48)“The doer of evil has, indeed, killed his own soul; but the heretic—the liar—has killed as many souls as he has seduced.” - Homilies on the Psalms, Homily 2, Psalm 5 (FOTC 48)“The Church does not consist in walls, but in the truths of her teachings. The Church is there where there is true faith.” - Homilies on the Psalms, Homily 46, Psalm 133 (134)“To err is human, but to lay snares is diabolical.” - Dogmatic and Polemical Works, The Apology Against the Books of Rufinus, Book Three, paragraph 33 (FOTC 53)“So much for what Scripture says; learn now what it means.” - Homilies on the Psalms, Homily 15, Psalm 82 (83) (FOTC 48)

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Robert of Arbrissel (d. 1117) once named Cluny among the chief holy places of Christendom—just after Bethlehem, Jerusalem, and Rome. When Peter the Venerable (d. 1156) became the ninth abbot of Cluny in 1122, Cluny had thousands of monks in the mother abbey and her daughter cells, along with hundreds of affiliated houses and dependencies in England, Germany, Spain, Italy and the Holy Land. As a fierce advocate for Cluny against its detractors (which included the redoubtable Bernard of Clairvaux), Peter defended his Order at the same time that he reformed its customs.Peter the Venerable’s extensive literary legacy includes poems, a large epistolary collection, and polemical treatises. The first of his four major polemics targeted a Christian heresy, the Petrobrussians (Against the Petrobrusians); the rest took aim at Jews and Saracens. Catholic University of America Press has published his Against the Inveterate Obduracy of the Jews. This present volume will make available in their entiretyPeter the Venerable’s twin polemics against Islam—A Summary of the entire heresy of the Saracens and Against the sect of the Saracens—as well as related correspondence. These works resulted from a sustained engagement with Islam begun during Peter’s journey to Spain in 1142–43. There the abbot commissioned a translation of sources from the Arabic, the so-called Toledan Collection, that include the Letter of a Saracen with a Christian Response (from the Apology of [Ps.] Al-Kindi); Fables of the Saracens (a potpourri of Islamic hadith traditions); and Robert of Ketton’s first Latin translation of the whole of the Qur’an. Thanks to Peter’s efforts, from the second half of the twelfth century Christians could acquire a far better understanding of the teachings of Islam, and Peter may rightly be viewed as the initiator of Islamic studies in the West.

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Recovering Origins is a healing program offered to adult children of divorced parents who now, with a certain distance from the practical difficulties that burden younger children, wrestle with the core problem at the heart of those difficulties. Having lost the community that brought them into the world, they have suffered a "primal loss." Children are the literal embodiment of that community. When it is voluntarily dismantled, and worse–wished never to have been–the effect is not negligible. Children of divorce, by their own description, are now "pulled apart" as if "between two worlds." They are "torn asunder."Paradoxically the idea for Recovering Origins was occasioned by this straight talk about divorce. For, by going to the depths of the loss of one's primal community one can be opened up to the Community that stands at the root of it. "Deep calls unto deep," as the Psalmist says. In short, Recovering Origins invites participants to move through the broken image of love that they see in their parents, to the loving Origin which is more fundamental than any human reflection of it, broken or not.Recovering Origins begins with an invitation to look honestly at the actual experience of divorce, beyond all the "happy talk" about the "good divorce." Participants are then invited to follow the path of the Lord's Prayer, to recover what is at once challenging and precious to those whose very identities are on uncertain ground: the memory of God the Father, the goodness of their lives, and the real possibility of a good future. In this way, the program offers adult children of divorce a path to healing in the deepest sense.Recovering Origins offers an occasion to encounter the Christian Faith more deeply, especially where it bears on fundamental question faced by children of divorce in a particularly dramatic way. Recovering Origins addresses adult children of divorce, then, not only as individuals in need of pastoral care, but as potential witnesses to something they can, perhaps, see more clearly: the goodness and fidelity of the One on whom their lives ultimately depend and the possibility (and need) that that be reflected in an irrevocable and fruitful love between the creatures made in his image.

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Twenty-first-century society faces profound challenges, and the future seems anything but secure. The rapid advance of technology has far outpaced mankind's moral and religious development. There is greater material wealth now than in past centuries, yet poverty remains an international problem. Wars persist and global peace seems increasingly unattainable as terrorism and civil strife become more prevalent. Numerous forms of entertainment made possible by modern industrialization and technology divert attention away from the things that really matter and invert the objective hierarchy of values. Underlying all these threats to the foundations of civilization one can find one or another theoretical conception of man and human freedom. This volume presents a rich and diverse collection of essays on the theoretical foundations of human freedom. From several distinct perspectives, the authors examine various aspects of the deeper anthropological questions at the root of a number of critical social challenges confronting modernity. Readers interested in educational theory, church and state, the nature of love and friendship, questions of authority and the common good, law and human rights, and virtue theory and the various types of freedom will find this collection of special interest.

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While some intellectuals at the end of the 19th century argued that scientific progress would eventually cause the demise of religion, it is evident that this has not been the case and that contemporary science is in fact not necessarily inimical to a religious worldview. So, a fruitful dialogue between science and religion has become a reality. But there is also a more fundamental question that arises, which is not simply the relationship of the sciences or of other disciplines to religion, but rather whether faith can and should have an impact on teaching and research. The majority of the essays in this volume hold that the Christian faith provides definite cognitive advantages and that to leave one's faith at the entrance of the campus, thus separating faith from reason, leads to a schizophrenic view of the Christian's intellectual life. This volume thus shows how the religious faith of intellectuals - not all of whom are Christian - exercises a real influence on their scholarship. In consonance with the thought of Pope John Paul II, it is the contention of the scholars whose essays make up this volume that a faith that imbues research and teaching will effect a transformation not only in themselves, but also in their students and eventually in society. Hence, a faith that is fully received, thought out and lived, will penetrate culture; and there is no doubt that present-day culture stands in need of transformation. In fact, the encyclical ""Fides et Ratio"", from which a number of the essays draw inspiration, attributes the secularization of the West in great part to the separation of faith from culture. Jacques Maritain himself, more than fifty years ago, recognized that modern and contemporary culture had severed its ties with the sacred and in so doing had turned its back on humanity. Now in the 21st century, as always, human beings have a profound need for meaning and transcendence, a need which scholarly reflection such as that found in this volume can help to satisfy.

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This monograph encompasses the first critical edition, translation, and historical study of a series of lectures from the cathedral school of Notre-Dame, Peter Comestor's Glosses on the Glossed Gospel of John. Delivered in Paris in the mid-1150s, Comestor's expansive lecture course on the Glossa ordinaria on the Gospel of John has survived in no fewer than seventeen manuscript witnesses, being preserved in the form of continuous transcripts taken in shorthand by a student-reporter ( reportationes). The editor has selected the fifteen best witnesses to produce a critical edition and translation of the first chapter of Comestor's lectures on the Gospel of John. In addition to the text of the original lectures, the edition includes appendices containing accretions to the lecture materials added by Comestor and his students, as well as the corresponding text of the Glossa ordinaria from which Comestor lectured.The Latin text and translation of Peter Comestor's lectures are preceded by a wide-ranging critical study of the historical and intellectual context of Peter Comestor's biblical teaching. This study begins with an outline of Comestor's scholastic career and known works, with a detailed introduction to his Gospel lectures and the relevant historiography. Subsequently, a survey is made of the intellectual landscape of Comestor's lectures: namely, the tradition of biblical teaching originating at the School of Laon, preserved in the Glossa ordinaria, and developed in the classroom by Peter Lombard and a succession of Parisian masters, notably Comestor himself. The following section examines the portion of the lectures presented in this book, encompassing an overview of its contents and structure, a description of Comestor's teaching method and scholastic setting, a study of the text's sources, and a consideration of Comestor's participation and reception in the scholastic tradition. The final chapters contain a careful description of the manuscripts and editorial principles adopted in the Latin edition and translation.

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In this volume, Fr. Franck Quoëx responds to Joseph Ratzinger's call for a renewed appreciation of liturgical rite. A student of Pierre Gy, OP, he brings to this study of Aquinas's liturgical theology a rare combination of expert knowledge of liturgical sources and history and the best of modern historical-critical research guided by sound theological judgment. Fr. Quoëx frames his study with an overview of the problem of rite in modern theological-anthropological discourse, before turning to Aquinas' theory of worship in the treatise on the virtue of religion. He then explores Aquinas' doctrine on the cultic dimensions of the Eucharist and other sacraments in his sacramental theology more broadly, finishing with a close study of the mass commentary of the Tertia Pars.Although there has been increasing attention to Thomas's treatment of religion as a virtue, none have approached him from an anthropological angle with a focus on the nature of liturgical rite, or fully exploited the perspectives of liturgical scholarship to shed light on sacramental theology. Quoëx's work, as the work of a Thomist, liturgist, and medievalist well versed in medieval liturgical development and in the genre of often-allegorical liturgical commentary, opens up this crucial but neglected facet of Aquinas' theological synthesis. Few books have been published on Aquinas's liturgical theology. Now that interest in Aquinas's virtue theory and sacramental theology is growing rapidly, Quoëx's studies are an invitation to further reflection on the topic of Aquinas's liturgical theology with its manifold ramifications for and connections with other theological topics in his Summa, including his theological anthropology, his soteriology, his treatment of the Old and New Laws, and his account of the virtue of religion in connection with the other virtues.

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The Thomistic Response to the Nouvelle Théologie: Concerning the Truth of Dogma and the Nature of Theology retrieves the most important and largely forgotten exchanges in the mid-20th-century debate surrounding ressourcement thinkers. It makes available new translations of works by the leading Thomists in the exchange: Dominican Fathers Reginald Garrigou-Lagrange, Michel Labourdette, Marie-Joseph Nicolas, and Raymond Bruckberger. In addition to a lengthy historical and theological introduction, the volume contains sixteen articles, thirteen of which have never appeared in English. All the major critical responses of the Dominican Thomists to the nouvelle théologie are here presented chronologically according to the primary debates carried on, respectively, in the journals Revue Thomiste and Angelicum. A lengthy introduction describes the unfolding of the entire debate, article by article, and explains and references the ressourcement interventions.Unfortunately, the history of this important debate is largely surrounded by polemics, half-truths, caricatures, and journalistic soundbites. In the articles gathered in this volume, along with the accompanying introduction, the Toulouse and Roman Dominicans speak in their own voice. The central theses that define the two sides of the debate are sympathetically set forth. However, the texts gathered here show the immense lengths to which the Thomists went to initiate an authentic and fraternal theological dialogue with the nouveaux théologiens. Frs. Labourdette and Nicolas repeatedly argued for the importance of ressourcement work: they applauded its historical efforts, and they were generally sympathetic and complementary (although always pointed and persistent in gently expressing their concerns). Even Fr. Garrigou-Lagrange—whose infamous intervention is remembered as being a theological "atomic bomb"—is revealed as being no more guilty of escalation than the Dominicans' interlocutors in their own responses to him and Fr. Labourdette.This volume will greatly aid in the task of theological and historical reconstruction and will, undoubtedly, assist in a certain rapprochement between the two sides, as the essential texts, concerns, and theological arguments are made available in their entirety to professional and lay Anglophone readers.

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This volume provides the first English translation of the nine extant homilies on Psalms 36[37]–38[39] preached by Origen (d. 253/4) to his congregation at Caesarea as arranged and translated for Latin readers by his admirer, Rufinus of Aquileia (d. 411). These homilies are among the earliest extant examples of patristic preaching on the Psalter. The interpretation offered throughout these homilies, which is almost wholly moral, reflects Origen's understanding of the "soul" of the scriptural text. These homilies provide a glimpse of Origen's account of scriptural meaning, outlined in De principiis 4, in pastoral practice. In his preaching, Origen offers a vision of the Christian life as centered on the soul's continuing conversion, growth, and progress, with particular reference to and within the context of the Church. The life of the believer is one of combat and struggle with powers opposed to Christ. It is Christ, as the divine Physician, who offers healing to the one who is wounded and ailing from sin, and it is Christ, as Wisdom and Word of God, who instructs and educates the believer in the life of the Spirit. These homilies reveal the substantial coherence of Origen's thought, as expressed in the more speculative De principiis and as revealed in the more elaborate, nuptial theology found in his Commentary on the Canticle.This volume includes a robust introduction and complements the work of Joseph Trigg, whose translation from the original Greek of the cache of homilies discovered in Codex Monacensis 314 has recently appeared in this series.

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There is a wide and growing gap in the Catholic Church in the United States between the clergy, who are mostly of European descent, and the large percentages of Catholics who identify as Latinos. While the US Church has made a concerted effort to build Hispanic ministries, many clergy and lay ministers are still ill-equipped to understand the cultural background of their parishioners, especially the large numbers who are foreign born. Because of this disconnect, the Church risks missing ""the Hispanic Moment"" in the US Church, in which the faith and traditions of these newest waves of US immigration could not just exist in parallel to English-language congregations, but enrich and enliven the faith of the whole community while passing on the faith to subsequent generations.Learning Spanish--while helpful--is not enough. There are intercultural competencies that can only be developed through practice, but it also helps already-busy clergy to have a concise guide. In addition to knowing the scholarly literature on cross-cultural preaching and Hispanic culture, Father Michael Kueber has twenty years of experience serving first generation Hispanic immigrants and their second generation children. In Preaching to Latinos, Kueber provides the readers with best practices for preaching to and leading their churches. As a member of an ecumenical community, he is able to speak to members of all Christian denominations.

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This is the book we have been waiting for . . . a permanent enrichment of our understanding of the Oxford Movement" proclaimed The Downside Review upon the publication of Christopher Dawson's masterwork in 1933, exactly 100 years after John Keble's sermon National Apostasy stirred a nation. Dawson himself regarded the book as one of his two greatest intellectual accomplishments.Dawson and John Henry Newman were Oxonians and both were converts to Catholicism; both stood against progressive and liberal movements within society. In both ideologies, Dawson saw a pathway that had once led to the French Revolution. Newman, for Dawson, was a kindred spirit.In The Spirit of the Oxford Movement, Dawson goes beyond a mere retelling of the events of 1833–1845. He shows us the prime movers who sought a deeper understanding of the Anglican tradition: the quixotic Hurrell Froude, for instance, who "had none of the English genius for compromise or the Anglican faculty of shutting the eyes to unpleasant facts." It was Froude who brought Newman and Keble together and who helped them understand each other. In many ways, Dawson sees these three as the true embodiment of the Tractarian ethos.Dawson probes deeply, though, to provide a richer, clearer understanding of the intellectual underpinnings of the Oxford Movement, revealing its spiritual raison d'être. We meet a group of gifted like-minded thinkers, albeit with sharp disagreements, who mock outsiders and each other, who pepper their letters with Latin, and forever urge each other on. Newman came to believe, as did Dawson, that the only intellectually coherent bastion against secular culture was religion, and the "on" to which they were urged was the Catholic church. The Spirit of the Oxford Movement provides insights into why Newman, and Dawson, came to this understanding.

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Teaching in Black and White: The Sisters of St. Joseph in the American South discusses the work of the Sisters of St. Joseph of (the city of) St. Augustine, who came to Florida from France in 1866 to teach newly freed blacks after the Civil War, and remain to this day. It also tells the story of the Sisters of St. Joseph of Georgia, who sprang from the motherhouse in St. Augustine.A significant part of the book is a comparison of the Sisters of St. Josephs' work against that of their major rivals, missionaries from the Protestant American Missionary Association. Using letters the Sisters wrote back to their motherhouse in France, the book provides rare glimpses into the personal and professional (pun intended) lives of these women religious in St. Augustine and other parts of Florida and Georgia, from the mid-nineteenth century through the era of anti-Catholicism in the early twentieth century South. It carries the story through 1922, the end of the pioneer years of the Sisters of St. Josephs' work in Florida, and the end of Sisters of St. Joseph of Georgia's existence as a distinct order. Through the lenses of Catholicism, Florida and Southern history, gender, and race, the book addresses the Protestant concept of domesticity and how it was reinforced in Catholic terms by women who seemingly defied the ideal. It also relates the Sisters' contributions in shaping life in the South during Reconstruction as they established elite academies and free schools, created orphanages, ministered to all during severe yellow fever epidemics, and fought the specter of anti-Catholicism as it crept across the rural regions of the country. To date, little has been written about Catholics in the South, much less the women religious who served there. This book helps to fill that gap.Teaching in Black and White provides rare glimpses into the personal and professional lives of women religious in Florida and Georgia, from the mid-nineteenth to early twentieth-century.

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The biblical book of Genesis stands nearly without parallel in the shared history of Judaism, Christianity, and Islam. Because of its abiding importance to late antique theology and practical life across religious boundaries, it gave rise to a wide range of literary responses. The essays in this book study an array of Jewish and Christian responses to Genesis as they took shape in specific literary forms—the unique genres of late antique poetry. While late antique and early medieval Jews and Christians did not always agree in their interpretations of Genesis, they participated broadly in a shared culture of poetic production. Some of these poetic genres paralleled one another simply as distinct examples of metered speech, while others emerged in conversation and through mutual influence. Though late antique poems developed in a variety of languages and across religious boundaries, scholarly study of late antique poetry has tended to isolate the phenomenon according to language. As a corrective to this linguistic isolation, this book initiates a comparative conversation around the Jewish and Christian poetry that emerged in late antique Aramaic, Greek, Hebrew, Latin, and Syriac. Tending equally to exegetical content and literary form, the essays in this book sit at the intersection of a variety of scholarly conversations—around the history of biblical exegesis, the formation of late antique and early medieval literature and literary culture, and the comparative study of Judaism and Christianity.

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In his contemplative works on nature, Aristotle twice appeals to the general principle that being is better than not being. Taking his cue from this claim, Christopher V. Mirus offers an extended, systematic account of how Aristotle understands being itself to be good.Mirus begins with the human, examining Aristotle's well-known claim that the end of a human life is the good of the human substance as such—which turns out to be the good of the human capacity for thought. Human thought, however, is not concerned with human affairs alone. It is also contemplative, and contemplation is oriented toward the beauty of its objects. In each of the three branches of contemplative thought—mathematics, natural science, and theology—the intelligibility of being renders it beautiful to thought. Both in nature and in human life, moreover, the being that is beautiful through its intelligibility serves also as an end of motion and of action; hence it counts not only as beautiful (kalon), but also as good (agathon).The persistent concern of thought with the beautiful reveals what is at stake for human beings in Aristotle's larger metaphysics of the good: in the connection between goodness and actuality that structures his natural science and metaphysics, in his explicit claim that being is better than not being, and in his concepts of order and determinacy, which help connect being with goodness. These in turn shed light on his concepts of the complete and the self-sufficient, on his teleological understanding of the four elements, and on the curious role of the honorable in his natural science and metaphysics.

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Is the portrait of God revealed in Scripture fundamentally intelligible? The biblical accounts of God reveal seemingly contradictory themes: God's holiness and narratives telling of his anger; the Divine Omnipotence faced with the Impossible; the suffering Christ upon the Cross and the transcendent Trinity of Persons in God; the unique Savior and the universality of God's salvific will; and so forth. How are we to hold together all of this data without denying any aspect of the mystery of God? Must we give into our ambient culture's sense that the biblical God cannot be taken seriously by truly discerning and rational minds when they try to understand "the Divine"? Or, in the midst of this apparent contradiction, can we find the lines of harmony in the revealed mysteries?In Divine Speech in Human Words, Fr. Emmanuel Durand unties some of the knots that face us when we reflect on the God of biblical Revelation. In each of the essays gathered here, Fr. Durand sympathetically articulates the tensions and apparent contradictions experienced by contemporary minds as they strive to understand the revealed truth of God. A whole host of topics are covered in this volume: the Cross and the revelation of the Trinity; God's holiness and transcendence; divine immutability and the sorrow of a loving God; Divine Providence and human prayer; the fatherhood of God and eschatology; Christ's way of life; and many others.Drawing philosophical insights from the Thomistic tradition as his intellectual tools, Fr. Durand nonetheless emphasizes the importance of a properly theological mode of reflection, allowing these issues to be illuminated by the revealed truth of Sacred Scripture. Thus, for each of these difficult topics, he shows that a vital theological response must not limit itself to mere logical rigor but, rather, requires metaphysical insight and, above all, sapiential appreciation of God's revealed word. With such instruments in hand, each essay approaches the tensions of biblical revelation with an eager readiness to show how a thoughtful Thomistic practice of biblical theology can guide faith as it seeks an understanding of both contemporary and perennial theological problems.

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The claim that evolution undermines Christianity is standard fare in our culture. Indeed, many today have the impression that the two are mutually exclusive and that a choice must be made between faith and reason—rejecting Christianity on the one hand or evolutionary theory on the other. Is there a way to square advances in this field of study with the Bible and Church teaching?In this book—his fourth dedicated to applying Joseph Ratzinger/Benedict XVI's wisdom to pressing theological difficulties—Matthew Ramage answers this question decidedly in the affirmative. Distinguishing between evolutionary theory properly speaking and the materialist attitude that is often conflated with it, Ramage's work meets the challenge of evolutionary science to Catholic teaching on human origins, guided by Ratzinger's conviction that faith and evolutionary theory mutually enrich one another.Pope Benedict gifted the Church with many pivotal yet often-overlooked resources for engaging evolution in the light of faith, especially in those instances where he addressed the topic in connection with the Book of Genesis. Ramage highlights these contributions and also makes his own by applying Ratzinger's principles to such issues as the meaning of man's special creation, the relationship between sin and death, and the implications of evolution for eschatology. Notably, Ramage shows that many apparent conflicts between Christianity and evolutionary theory lose their force when we interpret creation in light of the Paschal Mystery and fix our gaze on Jesus, the New Adam who reveals man to himself.Readers of this text will find that it does more than merely help to resolve apparent contradictions between faith and modern science. Ramage's work shows that discoveries in evolutionary biology are not merely difficulties to be overcome but indeed gifts that yield precious insight into the mystery of God's saving plan in Christ.

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Revered by contemporaries and posterity for both his sanctity and his scholarship, Bede (672-735) is a pivotal figure in the history of the Church. Known primarily as an historian for his Ecclesiastical History of the English People, Bede was also an accomplished pedagogue, hagiographer, and biblical scholar. Bede the Theologian: History, Rhetoric, and Spirituality takes a fresh look at this classic Christian thinker, exploring the gamut of Bede's literary corpus. The book investigates key themes, including Bede's understanding of the theological significance of time, his conception of the relationship between the temporal and eternal orders within history, his theological use of rhetoric, his foray into narrative theology, and his spirituality.The purpose of this volume is to introduce the reader to principal theological themes in Bede's thought. Bequette's thesis is that Bede was a theologian writing in continuity with the Christian tradition and yet making creative, original contributions to that tradition for the sake of his contemporaries, both in the monastery and in the culture at large. The method involves a close reading and analysis of key texts within Bede's corpus of writings. These texts include the Ecclesiastical History of the English People, the Life of St Cuthbert, and several of Bede's biblical commentaries (On the Tabernacle, On the Temple) his homilies, and didactic treatises (On the Reckoning of Time, Concerning Figures and Tropes in Sacred Scripture). Bede the Theologian: History, Rhetoric, and Spirituality constitutes a scholarly study of Bede's thought as an integral whole, identifying key themes and ideas that pervade his writings. Thus, it can serve as an introduction to Bede's thought for non-specialists in the areas of theology, religious studies, and other areas of the humanities.

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After Vatican II, the Roman Catholic Church began a process of stripping away anti-Jewish sentiments within its theological culture. One question that has arisen and received very scant attention regards the theological significance of the founding of the state of Israel in 1948 – and the attendant nakba, the plight of the Palestinian people. Some American evangelical Christians have developed a theology around the state of Israel, associating themselves with Zionism. Some Christian groups have developed a theology around the suffering of the Palestinian people and demand resistance to Zionism.This unique collection of essays from leading Catholic theologians from the United States, Germany, France, Italy, Switzerland, England, and the Middle East reflect on the theological status of the land of Israel. These essays represent an exhaustive range of views. None avoid the new Catholic theology regarding the Jewish people. Some contributors see this as leading towards a positive theological affirmation of the state of Israel, while distancing themselves from Christian Zionists. All contributors are committed to rights of the Palestinian people. Some affirm the need for strong diplomatic and political support for Israel along with equal support for Palestinians, arguing that this is as far as the Church can go. Others argue that the Church's emerging theology represents the guilt conscience of Europe at the cost of the Palestinian people. None deny the right of Jews to live in the land.Two Jewish scholars respond to the essays creating an atmosphere of genuine interfaith dialogue which serves Catholics to think further through these issues.

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An Immigrant Bishop is a revised examination of the Irish intellectual roots of Bishop John England's American pastoral works in the diocese of Charleston, South Carolina (1820-1842). The text focuses on his political philosophy and his theology of the Church, both of which were influenced by the Enlightenment and a theological, not a political, Gallicanism. As the study demonstrates, we now know more about England's intellectual life prior to his immigration than we do about any other Catholic immigrant from Ireland. Neither Peter Guilday's monumental two-volume biography (1927) of England nor any subsequent scholarly study of England has uncovered and analyzed, as this book does, England's many unpublished and published writings in Ireland—his explicitly authored texts, his published speeches before the Cork Aggregate meetings, and his pseudonymous articles in the Cork Mercantile Chronicle between 1808, when he was ordained, and 1820, when he emigrated to the United States.John England (1786-1842), the first Catholic bishop of Charleston, was the foremost national spokesman for Catholicism in the United States during the years of his episcopacy and the primary apologist for the compatibility of Catholicism and American republicanism. He was also the first Catholic bishop to speak before the United States Congress and the first American to receive a papal appointment as an Apostolic Delegate to a foreign country (in this case to negotiate a concordat with President Jean Pierre Boyer of Haiti). He is considered the father of the Baltimore Provincial Councils and the nineteenth-century American Catholic conciliar tradition. He was also the only bishop in American history to develop a constitutional form of diocesan government and administration. Among other things he was the first cleric to establish a diocesan newspaper that had something of a national distribution. England's contribution to the early formation of an American Catholicism has been told many times before, but he has the kind of creative mind and episcopal leadership that demands repeated re-considerations.

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This book is about ecumenism, from a Catholic point of view. The first part, chapters 1 and 2, describe the history of divisions within the Church, as well as of the efforts to bring about Christian unity. The second part examines Ecumenism from a systematic theological perspective.This first part takes into account the different factors that led to definitive ruptures within the Church, which usually are not only theological. The text gives useful information about what happened after the respective divisions as well as about the various attempts to restore unity, the development of the Ecumenical Movement in the 20th Century, and the current situation of ecumenical dialogue within the Catholic Church. While offering insight into the sad history that has led to the present disunity, this work also highlights the way Christians have sought to bring to fulfill the petition of Christ that his disciples might be one, as He and the Father are one.The second part?chapters three, four and five?offers a systematic theological analysis of unity in the Church, from the point of view of dogmatic theology. We find here an explanation of the Catholic concept of ecumenism, of how Catholic theology understands the unity of the Church, and, finally, of the Catholic principles which sustain the efforts for regaining unity in the Church. The Second Vatican Council, and particularly the Constitution Lumen gentium and the Decree Unitatis redintegratio, are at the foundation of these reflections. At the same time, since the theology of the Church and the life of the Church are intimately connected, there is a profound link between this dogmatic section and the earlier historical section.The last chapter, about the practice of ecumenism, is also written from a theological perspective, but with more links with life and spirituality. The chapter recalls that ecumenism can never simply remain a set of theological principles, but rather inspires an attitude and action in charity which are essential to the Christian life.

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