Presents the insights of St. Ephrem and Jacob of Serugh, two of the earliest representatives of the theological world-view of the Syriac church.

There is broad support today for the idea that biblical scholarship ought to be informed by the faith of the Church and serve the life of the Church. In a word, it should be ecclesial. There is far less agreement, however, when one asks how this goal is to be achieved and what ecclesial exegesis ought to look like. In 1988, Joseph Ratzinger put forth his “Method C” proposal, calling for the development of a new exegetical and hermeneutical synthesis. This would be neither a retreat to the patristic-medieval approach (Method A) nor the continued hegemony of the historical-critical approach (Method B). The latter must be purified of its positivism through a transformational encounter with the former, so that the gifts of both might be released for the life of the Church. Such a synthesis, Ratzinger claimed, would require the philosophical, theological, exegetical, and hermeneutical work of “at least a whole generation” of scholars. Gregory Vall has devoted over thirty years to the development of ecclesial exegesis, and the present volume represents the mature fruit of his labor. Over against those who treat Dei Verbum as Vatican II’s endorsement of the historical-critical method, he demonstrates that the dogmatic constitution actually points to something very much like Ratzinger’s Method C. Employing a dialogic movement between the inductive-exegetical and the deductive-dogmatic, Vall offers nine studies that bring to the surface issues such as the relationship between Old Testament and New Testament, literal sense and spiritual sense, and Scripture and Tradition. While Vall brings theological knowledge and hermeneutical skill to the quest for Method C, he also provides a great deal of valuable exegesis of both testaments. Ecclesial Exegesis is not simply another book of theory. It demonstrates how Method C can be done.

The first part of the book explains the antecedent probability both of revelation and of God’s institution of a church. It is ecclesiology in the mode of fundamental theology. The second part rounds up what Scripture and Tradition teach about the Church under the heads of the People of God, the Temple of the Holy Spirit, the Bride of Christ, and the Body of Christ. The chapters present this thematic material under each head as a unified whole, across the Testaments, with each chapter keyed to one of the “marks” of the Church: the catholicity of the people of God, the apostolicity of the ministers of the messianic temple, the holiness of the Bride of Christ, and the unity of the Body of Christ. This already organizes things in a proto-systematic frame. The third part of the book gives systematic exploration, in reverse order, to the unity of the Church, with attention to non-Catholic ecclesial communities and churches, to the holiness of the Church, objective and subjective, to the apostolicity of the Church and her mediation of revealed truth and grace, and to the catholicity of the Church, with attention to non-Christian religions. The center of the book, on the definition of the Church as the sacrament of communion, renders recent French Dominican ecclesiology in a form more accessible to undergraduates and seminarians, rooting it in the New Testament teachings on communion and mysterion. The book concludes with a strenuous argument for the necessity of the Church and her mission of evangelization. Thus, the trajectory of the book is from the naturally knowable antecedent probability of the Church to its revealed necessity.

Juxtaposing “ecumenism” and “jihad,” two words that many would consider strange and at odds with one another, Peter Kreeft argues that we need to change our current categories and alignments. We need to realize that we are at war and that the sides have changed radically. Documenting the spiritual and moral decay that has taken hold of modern society, Kreeft issues a wake-up call to all God-fearing Christians, Jews, and Muslims to unite together in a “religious war” against the common enemy of godless secular humanism, materialism, and immorality.

Aware of the deep theological differences of these monotheistic faiths, Kreeft calls for a moratorium on our polemics against one another so that we can form an alliance to fight together to save Western civilization.

Catholic colleges and universities have achieved a prestigious place in American higher education, but at the risk of losing their religious identity. This book confronts challenges facing all members of the college community, from presidents and trustees through the faculty and deans to student-life professionals, in making a renewed commitment to that mission.

Developing the vision of Catholic higher education expressed in the Vatican statement Ex Corde Ecclesiae, these essays provide a framework for enhancing Catholic identity across the campus and in the curriculum. The contributors address significant aspects of the culture of Catholic higher education in order to prescribe the best practices that can help colleges and universities maintain their distinctive religious character and ethical vision.

This first detailed study of the bishops of Florence tells the story of a dynamic Italian lordship during the most prosperous period of the Middle Ages. Drawing upon a rich base of primary sources, George Dameron demonstrates that the nature of the Florentine episcopal lordship results from the tension between seigneurial pressure and peasant resistance. Implicit throughout is the assumption that episcopal lordship relied upon both the bishop’s jurisdictional power and his spiritual or sacramental power.

The story of the Florentine bishops illuminates important moments in Italian history. The development of the Florentine elite, for example, is closely tied to the political and economic privileges they derived from their access to ecclesiastical property. A study of the bishopric’s vast holdings in the major river valleys surrounding Florence also provides valuable insight into the nature of the interrelation between city and countryside. Comparisons with lordships in other Italian cities contrast with and define the nature of medieval lordship.

This economic, social, and political history addresses issues of concern to a wide audience of historians: the emergence of the commune, the social development of the nobility, the nature of economic change before the Black Death, and the transition from feudalism to capitalism.

Erasmus of Rotterdam (1466-1536) hailed Origen of Alexandria (185-254) as a holy priest, a gifted homilist, a heroic Christian, and a celebrated exegete and theologian of the ancient Church. In this book Thomas Scheck presents one of the fruits of Erasmus's endeavors in the field of patristic studies (a particularly neglected field of scholarship within Erasmus studies) by providing the first English translation, annotated and thoroughly introduced, of Erasmus' final work, the Prefaces to his Edition of Origen's writings (1536). Originally published posthumously two months after Erasmus's death, the work surveys Origen of Alexandria's life, writings, preaching, and contribution to the Catholic Church. The staggering depth and breadth of Erasmus's learning are exhibited here, as well as the maturity of his theological reflections, which in many ways anticipate the irenicism of the Second Vatican Council with respect to Origen. Erasmus presents Origen as a marvelous doctor of the ancient Church who made a tremendous contribution to the Catholic exegetical tradition and who lived a saintly life.

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

Peter Linehan (+2020) followed his survey of original papal letters in Portugal, Portugalia pontifica 1198-1417 (2013) with the present volume, España Pontifica, that covers papal letters to Spanish recipients from Pope Innocent II (1198-1216) to Pope Boniface VIII (+1303). This volume will provide students of the medieval papacy and the Spanish church with an invaluable research tool to explore the relationship between Rome and Spain during the crucial period of the Spanish Reconquistà after the battles of Navas de Tolosa (1212) to the capture of Seville (1248). Linehan spent his career cataloguing papal letters from more than sixty Spanish repositories. For the past sixty years the Vatican has also been engaged in publishing surveys of original papal letters preserved from various European archives. However, this volume includes material that has not been included in these surveys.

Eternal Life and Human Happiness in Heaven treats four apparent problems concerning eternal life in order to clarify our thinking about perfect human happiness in heaven. The teachings of St. Thomas Aquinas provide the basis for solutions to these four problems about eternal life insofar as his teachings call into question common contemporary theological or philosophical presuppositions about God, human persons, and the nature of heaven itself. Indeed, these Thomistic solutions often require us to think very differently from our contemporaries. But thinking differently with St. Thomas is worth it: for the Thomistic solutions to these apparent problems are more satisfying, on both theological and philosophical grounds, than a number of contemporary theological and philosophical approaches. Christopher Brown deploys his argument in four sections. The first section lays out, in three chapters, four apparent problems concerning eternal life—Is heaven a mystical or social reality? Is heaven other-worldly or this-worldly? Is heaven static or dynamic? Won’t human persons eventually get bored in heaven? Brown then explains how and why some important contemporary Christian theologians and philosophers resolve these problems, and notes serious problems with each of these contemporary solutions. The second section explains, in five chapters, St. Thomas’ significant distinction between the essential reward of the saints in heaven and the accidental reward, and treats in detail his account of that in which the essential reward consists, namely, the beatific vision and the proper accidents of the vision (delight, joy, and charity). The third section treats, in five chapters, St. Thomas’ views on the multifaceted accidental reward in heaven, where the accidental reward includes, among other things, glorified human embodiment, participation in the communion of the saints, and the joy experienced by the saints in sensing God’s “new heavens and new earth.” Finally, section four argues, in four chapters, that St. Thomas’ views allow for powerful solutions to the four apparent problems about eternal life examined in the first section. These solutions are powerful because, not only are they consistent with authoritative, Catholic Christian Tradition, but they do not raise any of the significant theological or philosophical problems that attend the contemporary theological and philosophical solutions examined in the first section.

The republication of We Hold These Truths is but one indication of the continuing importance of the thought of John Courtney Murray for the Catholic Church in the United States. More than any other American theologian in this century, Fr. Murray developed a new understanding of the healthy relationship between religion and politics, church and state, in a democratic context.

Until now, however, the evolution of Murray's own thought in these matters has not been fully understood. Beginning with Murray's first forays into the public arena in the 1940s, Leon Hooper carefully plots Murray's movement away from the classical concepts of conscience and rights toward a more historical understanding of moral agency and of the church's necessary engagement with a pluralistic world.

Along the way, Fr. Hooper reveals in detail for the first time the importance of Bernard Lonergan's thought in moving Murray toward and then beyond his vital contribution to Vatican II's Declaration on Religious Liberty.

In the wake of the successful cloning of animals and the promises—or fears—of stem cell research, new discoveries in science and medicine need more than ever to be accompanied by careful moral reflection. Contending that concern over the ethical dimensions of these and other like issues are no longer just in the domain of those involved in medical practice, the third edition of Ethics of Health Care claims these are vital topics that should matter deeply to all citizens.

While stressing the Catholic tradition in health care ethics, Ethics of Health Care is ecumenical, incorporating a broader Christian tradition as well as humanistic approaches, and takes as common ground for mutual understanding the Universal Declaration of Human Rights of the United Nations. This new third edition is a response to the many developments in theology and the startlingly rapid changes in the arenas of medicine and health care over the past decade, from the dominance of managed care to increased surgery on an "outpatient" basis; from hospice care for the dying to the increasing use of drugs in the treatment of mental illness.

Revised and thoroughly up-to-date, this third edition continues with its valuable teaching aids, including case studies, study questions, chapter summaries, a bibliography, and complete index.

Building on the renewal of Thomistic ethics encouraged by key moral encyclicals including Humanae Vitae, Veritatis Splendor, and Evangelium Vitae, Swiss philosopher Martin Rhonheimer revisits some of the most difficult questions regarding the ethics of procreation and human life.

No other encyclical has generated as much conversation—both Catholic and non-Catholic—as Laudato si’. Often forgotten in these conversations is the theological heart and eucharistic vision of the encyclical and its integral ecology. Even the title of Laudato si’—“Praised be!”—signals the centrality of right praise in caring for our common home. Using Bernard Lonergan’s theology of history, this book unearths the doxological, eucharistic vision that shapes the encyclical’s integral presentation of social and ecological conversion. It offers the first book-length study that recovers the eucharistic nature of Laudato si’. In drawing out the eucharistic vision of Laudato si’, the book accomplishes several feats for the reader. It roots the eucharistic dimensions of the encyclical in the writings of Popes John Paul II and Benedict XVI, showing how Pope Francis develops their thought in notable ways. It introduces Bernard Lonergan’s theology of history, showing how his framework can capture the eucharistic contours of caring for our common home; so too, in light of Laudato si’, does the book expand his theology of history to incorporate both ecological concern and the doxological, eucharistic essence of the church. The book assembles a liturgically shaped, systematic account of the church’s social mission. It joins poles otherwise sundered in a polarized church and world: between worship and justice, between concerns for human life and concerns for the natural world. Realizing the eucharistic vision of Laudato si’ promises much for our contemporary moment. Pope Francis recently observed that the integral ecology of Laudato si’ holds the key for the world’s recovery from the COVID-19 pandemic. The U.S. Catholic Bishops recently launched a Eucharistic Revival that aims to rekindle eucharistic devotion and praxis. The Eucharistic Vision of Laudato Si’: Praise, Conversion, and Integral Ecology supplies a timely study that helps fulfill these intertwined calls.

This book sets out to answer the question of why Eastern Church writers showed no interest in analytical reasoning - the so-called "intellectual silence" of Rus' culture - while Western Church writers, by the time of the Scholastics, routinely incorporated analytical reasoning into their defences of the faith.Donald Ostrowski suggests that Western, post-Enlightenment- trained, analytical scholars often miss the point, not because of an inability to comprehend cultural ideas which seem abstract and ineffable, but because the agenda is different.

Born in Boston of immigrant parents, Thomas A. Judge, CM (1868-1933) preached up and down the east coast on the Vincentian mission band between 1903 and 1915. Disturbed by the “leakage” of the immigrant poor from the church, he enlisted and organized lay women he met on the missions to work for the “preservation of the faith,” his watchword. His work grew apace with, and in some ways anticipated, the growing body of papal teaching on the lay apostolate. When he became superior of the godforsaken Vincentian Alabama mission in 1915, he invited the lay apostles to come south to help. “This is the layman’s hour,” he wrote in 1919. By then, however, many of his lay apostles had evolved in the direction of vowed communal life. This pioneer of the lay apostle founded two religious communities, one of women and one of men. With the indispensable help of his co-founder, Mother Boniface Keasey, he spent the last decade of his life trying to gain canonical approval for these groups, organizing them, and helping them learn “to train the work-a-day man and woman into an apostle, to cause each to be alert to the interests of the Church, to be the Church.” The roaring twenties saw the work expanded beyond the Alabama missions as far as Puerto Rico, which Judge viewed as a gateway to Latin America. The Great Depression ended this expansive mood and time and put agonizing pressure on Judge, his disciples, and their work. In 1932, the year before Judge’s death, the apostolic delegate, upon being appraised of Judge’s financial straits, described his work as “the only organized movement of its kind in the Church today that so completely meets the wishes of the Holy Father with reference to the Lay Apostolate.”

The Eyes of Faith presents a systematic theology of the sense of the faithful (sensus fidelium) and shows the fundamental and necessary interrelationship between sensus fidelium, tradition, Scripture, theology, and the magisterium.