The Tribulations of Sophia was the last of Étienne Gilson's books to appear during his lifetime (1967). French readers would have recognized the title's echo of a nineteenth century children's book by the Countess of Ségur, the Misfortunes of Sophia. Its disobedient protagonist, young Sophia (of whom the American Dennis the Menace was to be a very pale imitation) is the cause of a sequence of minor domestic catastrophes. One wonders if Gilson is proposing that the Catholic intellectual world of his day is fraught with her descendants. 

The heart of the book is entitled, “Three Lectures on Thomism and its Current Situation.” During the Second Vatican Council and its immediate aftermath, the status of Thomism in Catholic intellectual circles and institutions was vigorously challenged. Once again, the problem of Thomism emerges: What is Thomism and where does it belong? Gilson’s devotion to elaborating the nature of Christian philosophy compels him to confront this question head-on. Indeed, because Gilson approaches Thomism as the veritable model for Christian philosophy he cannot ignore the attempts to suppress or supplant it. 

And yet this section also contains a fourth lecture on Teilhard de Chardin, whom Gilson knew and held in high esteem. Was Teilhard's thought to become the new Christian philosophy and theology? Was it even appropriate to label his thought as proper philosophy and theology?

The second, somewhat shorter, portion of the book wrestles with the theme of dialogue that was very much in vogue in the 1960s. The central figure here is the French Marxist Roger Garaudy, internationally known for his call to dialogue with Christians. Gilson denies any possibility of such a dialogue, and certainly any usefulness in it. “I regret to say—not having myself any of the virtues of a skilled dialoguer, which are not to listen to what is being said and to take it in a sense that makes it easy to refute. It is a chimerical hope that there should be two people who proceed otherwise.” But specifically on the point of Christian and Marxist dialogue, from the massive ideological, bestial corpus of Marxism Gilson carves out its fundamental need for the world and serves it back to Garaudy, but without garnish, for among Marxists each has his own particular manner of impoverishing the concept of man.  

What might be called the postscript of the book, “Wandering Amid the Ruins,” shares some of Gilson's own experiences and unease in the unsettled situation of the Catholic Church at that time. “The Council was the work of truly supernatural courage. For more than three centuries the Church was harshly blamed for not having taken the initiative to make necessary reforms in the sixteenth century.” Yet Gilson laments that perhaps the manner of enacting reform is confused and not in all cases simply intent on reversing the trends of empty churches and the vocations drought. Perhaps we have not understood the Council at all. Gilson’s kind but clear description of the turmoil in Catholic teaching and thought is for the reader essential to any understanding of the tension and transitions of this period of history. 

In this ground-breaking work, one of our foremost literary and cultural critics turns to the major figure in English literature, William Shakespeare, and proposes a dramatic new reading of nearly all his plays and poems. The key to A Theater of Envy is Girard’s novel reinterpretation of "mimesis." For Girard, people desire objects not for their intrinsic value, but because they are desired by someone else – we mime or imitate their desires. This envy – or "mimetic desire" – he sees as one of the foundations of the human condition.

Bringing such provocative and iconoclastic insights to bear on Shakespeare, Girard reveals the previously overlooked coherence of problem plays like Troilus and Cressida, and makes a convincing argument for elevating A Midsummer Night’s Dream from the status of a chaotic comedy to a masterpiece. The book abounds with novel and provocative interpretations: Shakespeare becomes "a prophet of modern advertising," and the threat of nuclear disaster is read in the light of Hamlet. Most intriguing of all, perhaps, is a brief, but brilliant aside in which an entirely new perspective is brought to the chapter on Joyce’s Ulysses in which Stephen Dedalus gives a lecture on Shakespeare. In Girard’s view only Joyce, perhaps the greatest of twentieth-century novelists, comes close to understanding the greatest of Renaissance playwrights.

Throughout this impressively sustained reading of Shakespeare, Girard’s prose is sophisticated, but contemporary, and accessible to the general reader.
 

The anthropology that supports marriage perceives justice to be a particular reality, and for this reason marriage will always be a subject of law and of great interest to jurists and sociologists alike. With respect to the realization of justice in marriage, understood as the moment the bond is created, Catholic ecclesiology and canon law articulate an original legal category––namely, the consensual incapacity to marry.  In the last fifty years, however, and despite the juridical innovations provided by the current Code of Canon Law promulgated in 1983, American canonical practice in the sphere of marriage law has lost its foundation. The consequences of this include mechanisms of judgment that are rendered incoherent although not inactive, particularly in local tribunals reviewing claims of marriage nullity. In other words, the application of law in the Catholic Church moves forward without a clear indication of its anthropological basis. Canon law, then, on the issue of marriage is perceived to be purposefully oppressive or absolutely meaningless.

 Jurists, scholars, and members of the Roman Curia acknowledge that, more than a general response to this crisis of law and marriage, what might be needed most is greater scrutiny of the canon in which the formula for consensual incapacity appears. It is furthermore acknowledged that American canonical practice is perhaps the most influential in the world, and is responsible for shaping and sustaining the global attention given to this issue. To fully grasp the crisis and the best way forward, a profile of this canon in American jurisprudence is fundamental and demanded presently. The new course charted by canonical studies and formation of jurists, as well as the new developments in ecclesiastical legislation, will find guidance in this study provided by Catherine Godfrey-Howell, and further insight in the foreword given by the American Cardinal prelate and former Prefect of the Apostolic Signatura, Raymond Leo Cardinal Burke.

The collaboration between a future pope and young prelate is transformed into profound friendship when circumstances thrust Joseph Ratzinger into the Apostolic Palace, even as he expected to be released in retirement to his beloved Bavaria. Monsignor Georg Gänswein never left his side, and witnessed one of the most influential people of this century conduct his papacy on both sides of the curtain. From his appointment as private secretary in 2003, which was meant to be temporary, until the abdication of the pope in 2013 and subsequent years as emeritus, Monsignor Gänswein walked the same steps and weathered the same storms as his dear friend, the Roman Pontiff Benedict XVI. Here he offers the truth regarding the man and the papacy as a spiritual testament of a pope whose formidable legacy is often subject to unfounded characterizations of rigidity and secrecy. 

Written with the involvement of the regarded Vaticanista Saverio Gaeta, Mons. Gänswein offers an account of a particular decade in history and confronts false claims of intrigue and cover-up (Vatileaks, the Orlandi abduction case, the sexual abuse scandal, among other issues) to tell the real story of a pope who faced a changing landscape and a public who largely misunderstood him and his style of governance. Here we meet one of the most affable and intellectually formidable popes the Catholic Church has ever known, and a priest who might also be considered a prophet of the post-modern age. Gänswein brilliantly contextualizes many of Benedict's most poignant theological positions, and in giving us a sense of their origin reveals that Benedict seamlessly lived everything he promulgated. His faith was the single bulwark upon which his personality as both teacher and leader were built. No biography has yet to establish the integrity and heart of Joseph Ratzinger as well as his friend, Georg Gänswein, does here.

As a spiritual testament more than just a journalistic exposé, Gänswein provides something only he can give––namely, the candid intelligence and sanctity witnessed up close. This is a remarkable and singular contribution to the history of the papacy and the record of the life of a saint. As Gänswein asserts, knowing this man is to encounter heroic virtue and an invitation to meet God, the greatest lover of mankind. Pope Benedict's own friendship with God will continue to provide warmth for as long as there are people on this earth who believe.