The Annual, the journal of the Society of Christian Ethics, is an essential source for students and faculty to keep abreast of new developments in Christian and religious ethics and to locate sources for research. The Annual publishes nine to ten refereed scholarly articles a year as well as a professional resources section on teaching and scholarship in ethics. Subjects include the nature and tasks of religious ethics, comparative ethics involving a variety of Western and Eastern traditions, religious social ethics and social theory, and problems in professional and applied ethics.

The Annual, the journal of the Society of Christian Ethics, is an essential source for students and faculty to keep abreast of new developments in Christian and religious ethics and to locate sources for research. The Annual publishes nine to ten refereed scholarly articles a year as well as a professional resources section on teaching and scholarship in ethics. Subjects include the nature and tasks of religious ethics, comparative ethics involving a variety of Western and Eastern traditions, religious social ethics and social theory, and problems in professional and applied ethics.

The Annual, the journal of the Society of Christian Ethics, is an essential source for students and faculty to keep abreast of new developments in Christian and religious ethics and to locate sources for research. The Annual publishes nine to ten refereed scholarly articles a year as well as a professional resources section on teaching and scholarship in ethics. Subjects include the nature and tasks of religious ethics, comparative ethics involving a variety of Western and Eastern traditions, religious social ethics and social theory, and problems in professional and applied ethics.

American evangelicalism often appears as a politically monolithic, textbook red-state fundamentalism that elected George W. Bush, opposes gay marriage, abortion, and evolution, and promotes apathy about global warming. Prominent public figures hold forth on these topics, speaking with great authority for millions of followers. Authors Stephens and Giberson, with roots in the evangelical tradition, argue that this popular impression understates the diversity within evangelicalism—an often insular world where serious disagreements are invisible to secular and religiously liberal media consumers. Yet, in the face of this diversity, why do so many people follow leaders with dubious credentials when they have other options? Why do tens of millions of Americans prefer to get their science from Ken Ham, founder of the creationist Answers in Genesis, who has no scientific expertise, rather than from his fellow evangelical Francis Collins, current Director of the National Institutes of Health?

Exploring intellectual authority within evangelicalism, the authors reveal how America’s populist ideals, anti-intellectualism, and religious free market, along with the concept of anointing—being chosen by God to speak for him like the biblical prophets—established a conservative evangelical leadership isolated from the world of secular arts and sciences.

Today, charismatic and media-savvy creationists, historians, psychologists, and biblical exegetes continue to receive more funding and airtime than their more qualified counterparts. Though a growing minority of evangelicals engage with contemporary scholarship, the community’s authority structure still encourages the “anointed” to assume positions of leadership.

From the first centuries of Christianity, believers turned to the perfection modeled by saints for inspiration, and a tradition of recounting saints’ Lives flourished. The Latin narratives followed specific forms, dramatizing a virgin’s heroic resolve or a martyr’s unwavering faith under torture.

In early medieval England, saints’ Lives were eagerly received and translated into the vernacular. The stories collected here by unknown authors are preserved in manuscripts dating from the eleventh and twelfth centuries. They include locally venerated saints like the abbess Seaxburh, as well as universally familiar ones like Nicholas and Michael the Archangel, and are set everywhere from Antioch to Rome, from India to Ephesus. These Lives also explore such topics as the obligations of rulers, marriage and gender roles, private and public devotion, the environment, education, and the sweep of human history. This volume presents new Old English editions and modern English translations of twenty-two unattributed saints’ Lives.

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

The translation is interweaved with a commentary to provide the reader with some guidance through the complexities of Gregory's arguments. The introduction includes an overview of the history of Apollinarianism and discusses the extent to which it is possible to reconstruct, from the fragments quoted by Gregory, the arguments of Apolinarius's Apodeixis to which he is responding. It also examines the background to and the chronology of both of Gregory's anti-Apollinarian works, and looks critically at the arguments that they deploy.

This book investigates the complex anti-Jewish and anti-Judaizing rhetoric of Ephrem, a fourth-century poet, deacon, and theologian from eastern Roman Syria whose Syriac-language writings remain unfamiliar and linguistically inaccessible to centuries of scholars who study the well-known Greek and Latin writings of his contemporaries.

In 1898, the Dreyfus Affair plunged French society into a yearlong frenzy. In Paris and provincial villages throughout the country, angry crowds paraded through the streets, threatening to attack Jews and destroy Jewish-owned businesses. Anger about the imagined power of Jewish capital, as well as fears of treason and racial degeneration, made anti-Semitism a convenient banner behind which social and political factions could fall in line. Anti-Semitic feelings that had been simmering in France for decades came boiling to the surface.

Here Pierre Birnbaum guides readers on a tour of France during this crisis. He shows that in the midst of violence, Jewish citizens bravely and effectively defended themselves and were aided by a police force determined to maintain order. Birnbaum paints a vivid portrait of French Jewish culture at the time and explains why the French state remained strong in this time of widespread unrest.

This volume contains two texts that crossed the Mediterranean in Late Antiquity. The Apocalypse of Pseudo-Methodius was one of the first works composed in response to the Arab invasions and the establishment of the Muslim empire in the seventh century. In a matter of decades, it was translated from its original Syriac into Greek and from Greek into Latin. (Both the Greek and Latin texts are presented here.) The Apocalypse enjoyed immense popularity throughout the Middle Ages, informing expectations of the end of the world, responses to strange and exotic invaders like the Mongols and Turks, and even the legendary versions of the life of Alexander the Great. An Alexandrian World Chronicle (Excerpta Latina Barbari) was considered important by no less a humanist than Joseph Scaliger. He recognized it as a representative of an early stage in the Christian chronicle tradition that would dominate medieval historiography. The original Greek text may have been a diplomatic gift from the court of Justinian to a potential ally among Frankish royalty, translated two centuries later by the Franks themselves in their efforts to convert the pagan Saxons. In addition to presenting a universal chronicle with a comprehensive ethnography and geography, the Excerpta offer a Euhemeristic narrative of the gods and another account of Alexander.

We inhabit a time of crisis—totalitarianism, environmental collapse, and the unquestioned rule of neoliberal capitalism. Philosopher Jean Vioulac is invested in and worried by all of this, but his main concern lies with how these phenomena all represent a crisis within—and a threat to—thinking itself.         
In his first book to be translated into English, Vioulac radicalizes Heidegger’s understanding of truth as disclosure through the notion of truth as apocalypse. This “apocalypse of truth” works as an unveiling that reveals both the finitude and mystery of truth, allowing a full confrontation with truth-as-absence. Engaging with Heidegger, Marx, and St. Paul, as well as contemporary figures including Giorgio Agamben, Alain Badiou, and Slavoj Žižek, Vioulac’s book presents a subtle, masterful exposition of his analysis before culminating in a powerful vision of “the abyss of the deity.” Here, Vioulac articulates a portrait of Christianity as a religion of mourning, waiting for a god who has already passed by, a form of ever-present eschatology whose end has always already taken place. With a preface by Jean-Luc Marion, Apocalypse of Truth presents a major contemporary French thinker to English-speaking audiences for the first time.
 

An alternative understanding of apocalyptic eschatology in the Gospel of Matthew

Matthew’s eschatological imageries of judgment are often identified as apocalyptic and referred to as Matthew’s apocalyptic discourses. In this volume Elekosi F. Lafitaga reexamines Matthew’s vision of the sheep and goats in the judgment of the nations, which are often interpreted as metaphors for the saved and the condemned. Lafitaga views these images in the wider context of the rhetoric of apocalyptic communication stretching back to Matthew 3. This broader context reveals that the vision of Matthew 25 serves to exhort Israel in the here and now according to the torah, with salvation for Israel involving an indispensable responsibility to love and serve humanity. Central to Lafitaga’s analysis is the highly probable scenario that the material in Matthew is dependent on the Book of Dreams (1 Enoch 83–90).

This collection provides a rich, multilayered analysis of a long-neglected branch of early Christian apocryphal literature that examines the relationship between tradition and redaction, uses of language, and the fluid border between literary criticism and motif analysis. The introduction takes the reader on the journey of editing, translating, and interpreting apocryphal and hagiographic narratives on the apostles and the first Christians. The volume concludes with the critical edition of two previously unpublished Greek texts: a version of the Martyrdom of Ananias and a memoir on John the Evangelist.

First brought to Florence by Lorenzo de’ Medici as a celebrity preacher, Girolamo Savonarola (1452–1498), a Dominican friar, would ultimately play a major role in the events that convulsed the city in the 1490s and led to the overthrow of the Medici themselves. After a period when he held close to absolute power in the great Renaissance republic, Savonarola was excommunicated by the Borgia pope, Alexander VI, in 1497 and, after a further year of struggle, was hanged and burned in Florence’s Piazza della Signoria in 1498.

The Latin writings brought together in this volume consist of various letters, a formal apologia, and his Dialogue on the Truth of Prophecy, all written in the last year of his life. They defend his prophetic mission and work of reform in Florence while providing a fascinating window onto the mind of a religious fanatic. All these works are here translated into English for the first time.

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Oratory and philosophy from a Latin novelist.

Apuleius, one of the great stylists of Latin literature, was born ca. AD 125 in Madauros to a politically prominent family and received an elite education in the provincial capital Carthage and at Athens, where he began a lifelong allegiance to Platonic philosophy. In the later 150s, he married Pudentilla of Oea, a wealthy widow, and seems to have enjoyed a distinguished public career in Africa and perhaps as an advocate in Rome.

Although Apuleius is best known for his picaresque novel Metamorphoses or The Golden Ass (LCL 44, 453), he also wrote and declaimed on a wide variety of subjects. This edition contains the other surviving works of Apuleius that are considered genuine. Apologia is a speech delivered probably in 158/59 in which Apuleius defends himself against in-laws who had accused him of having used sinister means, including magic, to induce Pudentilla to marry him. The Florida is a collection of twenty-three excerpts from speeches by Apuleius, probably all of them delivered in Africa; the title refers either to their florid style or to their resemblance to an anthology, perhaps both. De Deo Socratis (On Socrates’ God) takes the form of a speech addressed to a cultured, nonspecialist Latin-speaking audience that locates Socrates’ invisible guide and protector (daimonion) within the more general concept of daimones as forces intermediary between gods and humans.

The Loeb Classical Library edition of Apuleius is in three volumes.

Apologist is the English translation of two of Chrysostom's treatises, written about 378 and 382, aimed at provoking the divinity of Jesus Christ.

Austere apologetics.

Q. Septimus Florens Tertullianus (ca. AD 150–222) was born a soldier’s son at Carthage, educated in Greek and Roman literature, philosophy, and medicine, and later studied law to became a pleader, remaining a clever and often tortuous arguer. At Rome he became a learned and militant Christian. After visiting churches in Greece (and Asia Minor?) he returned to Carthage and in his writings there founded a Christian Latin language and literature, toiling to fuse enthusiasm with reason; to unite the demands of the Bible with the practice of the Church; and to continue to vindicate the Church’s possession of the true doctrine in the face of unbelievers, Jews, Gnostics, and others. In some of his many works he defended Christianity, in others he attacked heretical people and beliefs; in others he dealt with morals. In this volume are his Apologeticus and De Spectaculis.

Of Minucius, an early Christian writer of unknown date, we have only Octavius, a vigorous and readable debate between an unbeliever and a Christian friend of Minucius, the lawyer Octavius Ianuarius. Minucius himself acts as presiding judge. Octavius wins the argument. The whole work presents a picture of social and religious conditions in Rome, apparently about the end of the second century.

Presented here for the first time in English translation (from Rufinus's Latin version) is the Apology for Origen, the sole surviving work of St. Pamphilus of Caesarea (d. 310 AD), who was one of the most celebrated priest-martyrs of the ancient Church

The letters of the Apostle Paul are central witnesses to the Christian faith and to the earliest history of Christianity. And yet, when students, preachers, and others turn to Paul, they find many things “hard to understand” (2 Peter 3:16) in these ancient writings. James Prothro’s new book aims to help readers see the Apostle’s faith and hope at work as he evangelized the nations. Steeped in up-to-date scholarship and a passion for the gospel Paul preached, Prothro draws readers into Paul’s life and letters in order to help them hear the Apostle’s voice. The book’s chapters offer introductions to Paul’s background, life, and legacy; an introduction to ancient letter writing; a guide to understanding Paul’s theology across the letters; a survey of the portrait of Paul in the Book of Acts; separate treatments of each letter’s background and purpose; treatments of key theological topics in each letter and a thorough outline of each letter showing its arguments and how they make sense. Prothro introduces complex matters with clarity, balance, and an inviting style. He not only offers answers but models how to ask questions, helping us reason through Paul’s letters as ancient documents and as Christian Scripture. This book will prove a valuable introduction for those who study, teach, and preach these biblical books.

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Enduring and influential early Christian texts.

The writings of the Apostolic Fathers give a rich and diverse picture of Christian life and thought in the period immediately after New Testament times. Some of them were accorded almost Scriptural authority in the early Church. This new Loeb edition of these essential texts reflects current idiom and the latest scholarship.

Here are the Letters of Ignatius, bishop of Antioch, among the most famous documents of early Christianity; these letters, addressing core theological questions, were written to a half dozen different congregations while Ignatius was en route to Rome as a prisoner, condemned to die in the wild-beast arena. Also in this collection is a letter to the Philippian church by Polycarp, bishop of Smyrna and friend of Ignatius, as well as an account of Polycarp’s martyrdom. There are several kinds of texts in the Apostolic Fathers collection, representing different religious outlooks. The manual called the Didache sets forth precepts for religious instruction, worship, and ministry. The Epistle of Barnabas searches the Old Testament, the Jewish Bible, for testimony in support of Christianity and against Judaism. Probably the most widely read in the early Christian centuries was The Shepherd of Hermas, a book of revelations that develops a doctrine of repentance.

THIS EDITION HAS BEEN REPLACED BY A NEWER EDITION.

The writings of the Apostolic Fathers give a picture of Christian life and thought in the period immediately after New Testament times. Some of them were accorded almost Scriptural authority in the early Church. The nine texts subsumed under this title include the epistles of Ignatius, bishop of Antioch, which were written while Ignatius was en route to Rome as a prisoner, condemned to die in the wild-beast arena. Here too is the "Didache," a book of precepts in religious instruction, worship, and ministry; and the "Epistle of Barnabas," which attempts to sever the connection between Judaism and the Old Testament. "The Shepherd of Hermas" is a book of revelations and a doctrine of repentance; and the "Martyrdom of Polycarp" gives an account of the persecution of Christians at Smyrna.

Enduring and influential early Christian texts.

The writings of the Apostolic Fathers give a rich and diverse picture of Christian life and thought in the period immediately after New Testament times. Some of them were accorded almost Scriptural authority in the early Church. This new Loeb edition of these essential texts reflects current idiom and the latest scholarship.

Here are the Letters of Ignatius, bishop of Antioch, among the most famous documents of early Christianity; these letters, addressing core theological questions, were written to a half dozen different congregations while Ignatius was en route to Rome as a prisoner, condemned to die in the wild-beast arena. Also in this collection is a letter to the Philippian church by Polycarp, bishop of Smyrna and friend of Ignatius, as well as an account of Polycarp’s martyrdom. There are several kinds of texts in the Apostolic Fathers collection, representing different religious outlooks. The manual called the Didache sets forth precepts for religious instruction, worship, and ministry. The Epistle of Barnabas searches the Old Testament, the Jewish Bible, for testimony in support of Christianity and against Judaism. Probably the most widely read in the early Christian centuries was The Shepherd of Hermas, a book of revelations that develops a doctrine of repentance.

THIS EDITION HAS BEEN REPLACED BY A NEWER EDITION.

Divided into two parts, this volume first presents an analysis of the problem and secondly a solution to place apostolic religious life on a positive trajectory in the 21st century.

How do mothers reconcile conflicting loyalties--to their religious traditions, and to the daughters whose freedoms are also constrained by those traditions? Searching for answers, Tova Hartman Halbertal interviewed mothers of teenage daughters in religious communities: Catholics in the United States, Orthodox Jews in Israel.

Sounding surprisingly alike, both groups described conscious struggles between their loyalties and talked about their attempts to make sense of and pass on their multiple commitments. They described accommodations and rationalizations and efforts to make small changes where they felt that their faith unjustly subordinated women. But often they did not feel they could tell their daughters how troubled they were. To keep their daughters safe within the protective culture of their ancestors, the mothers had to hide much of themselves in the hope that their daughters would know them more completely in the future.

Moving and unique, this book illuminates one of the moral questions of our time--how best to protect children and preserve community, without being imprisoned by tradition.

Applying the ethical concepts of Thomas Aquinas to contemporary moral problems, this book both presents new interpretations of Thomist theology and offers new insights into today's perplexing moral dilemmas. This volume addresses such contemporary issues as internalized oppression, especially as it relates to women and African-Americans; feminism and anger; child abuse; friendship and charity; and finally, justice and reason.

The collection revives Aquinas as an ethicist who has relevant things to say about contemporary concerns. These essays illustrate how Thomistic ethics can encourage and empower people in moral struggles. As the first book to use Aquinas to explore such issues as child abuse and oppression, it includes a variety of approaches to Aquinas's ethics.

Aquinas and Empowerment is a valuable resource for students of classical thought and contemporary ethics.

Economists and theologians usually inhabit different intellectual worlds. Economists investigate the workings of markets and tend to set ethical questions aside. Theologians, anxious to take up concerns raised by market outcomes, often dismiss economics and lose insights into the influence of market incentives on individual behavior. Mary L. Hirschfeld, who was a professor of economics for fifteen years before training as a theologian, seeks to bridge these two fields in this innovative work about economics and the thought of St. Thomas Aquinas.

According to Hirschfeld, an economics rooted in Thomistic thought integrates many of the insights of economists with a larger view of the good life, and gives us critical purchase on the ethical shortcomings of modern capitalism. In a Thomistic approach, she writes, ethics and economics cannot be reconciled if we begin with narrow questions about fair wages or the acceptability of usury. Rather, we must begin with an understanding of how economic life serves human happiness. The key point is that material wealth is an instrumental good, valuable only to the extent that it allows people to flourish. Hirschfeld uses that insight to develop an account of a genuinely humane economy in which pragmatic and material concerns matter but the pursuit of wealth for its own sake is not the ultimate goal.

The Thomistic economics that Hirschfeld outlines is thus capable of dealing with our culture as it is, while still offering direction about how we might make the economy better serve the human good.

Pope John Paul's Theology of the Body catecheses has garnered tremendous popularity in theological and catechetical circles. Students of the Theology of the Body have generally interpreted it as innovative not only in its presentation of the Church's teaching on marriage and sexuality, but also as radically advancing that teaching. Aquinas and the Theology of the Body offers a somewhat different interpretation. Fr. Thomas Petri argues that the philosophy and theology of Thomas Aquinas substantially contributed to John Paul's intellectual formation, which he never abandoned. A correct interpretation of the Theology of the Body requires, therefore, a thorough understanding of Thomistic anthropology and theology, which has been mostly lacking in commentaries on the pope's important contributions on the subject of marriage and sexuality.

To dismiss the work of philosophers and theologians of the past because of their limited perceptions of the whole of humankind is tantamount to tossing the tot out with the tub water. Such is the case when feminist scholars of religion and ethics confront Thomas Aquinas, whose views of women can only be described as misogynistic. Rather than dispense with him, Susanne DeCrane seeks to engage Aquinas and reflect his otherwise compelling thought through the prism of feminist theology, hermeneutics, and ethics.

Focusing on one of Aquinas's great intellectual contributions, the fundamental notion of "the common good"—in short, the human will toward peace and justice—DeCrane demonstrates the currency of that notion through a contemporary social issue: women's health care in the United States and, specifically, black women and breast cancer. In her skillful re-engagement with Aquinas, DeCrane shows that certain aspects of religious traditions heretofore understood as oppressive to women and minority groups can actually be parsed, "retrieved," and used to rectify social ills.

Aquinas, Feminism, and the Common Good is a bold and intellectually rigorous feminist retrieval of an important text by a Catholic scholar seeking to remain in the tradition, while demanding that the tradition live up to its emphasis on human equity and justice.

Aquinas on Prophecy argues that a lacuna exists (especially among Anglophone scholars of Aquinas) that neglects to identify his most famous work as a prophetic witness to the transformative effect of Christian theology. Through a detailed examination of Aquinas’s treatment of prophecy in the Summa Theologiae (II-II, QQ.171-174), Paul Rogers reveals how prophetic testimony is central to the understanding of Christian revelation, faith, and theology, since it presents an initial (and historically-rooted) model for a Christian pedagogy that attempts to affect intellectual and moral transformation through communicating knowledge about God. The theologian thus conceived by Aquinas exercises analogously a prophetic, and hence social, function among Christian believers that has a special care for their spiritual and moral guidance. In contrast to readings of Aquinas that portray him as overly reliant on Aristotelian gnoseology (e.g., Jenkins 1997), Rogers lays out a reading more in line with recent ‘ressourcement’ Thomistic interpreters that identifies in his account of prophecy a creative adaptation of Arabic-Aristotelian gnoseology in the service of clarifying difficulties that had arisen in the thirteenth century surrounding the reception of a patristic (and predominantly Augustinian) tradition of prophetic illumination or vision. In the hands of Aquinas, the traditional Augustinian theory of prophetic illumination was re-envisioned and reinvigorated, which in turn allowed him to reassert confidently prophecy’s status as certain knowledge (scientia) that required its own distinct ‘light’, comparable to the light of natural reason and the lights of faith and glory. Highlighting prophecy in Aquinas’s thought helps especially to refocus today’s readers on how knowledge of the final end as revealed was for Aquinas the ultimate moral objective shared by both the prophet and theologian: a point that is best appreciated when his account of prophecy is related back to his understanding of sacred doctrine and faith as a whole—the book’s central task.

In contemporary discussions of abortion, both sides argue well-worn positions, particularly concerning the question, When does human life begin? Though often invoked by the Catholic Church for support, Thomas Aquinas in fact held that human life begins after conception, not at the moment of union. But his overall thinking on questions of how humans come into being, and cease to be, is more subtle than either side in this polarized debate imagines. Fabrizio Amerini—an internationally-renowned scholar of medieval philosophy—does justice to Aquinas’ views on these controversial issues.

Some pro-life proponents hold that Aquinas’ position is simply due to faulty biological knowledge, and if he knew what we know today about embryology, he would agree that human life begins at conception. Others argue that nothing Aquinas could learn from modern biology would have changed his mind. Amerini follows the twists and turns of Aquinas’ thinking to reach a nuanced and detailed solution in the final chapters that will unsettle familiar assumptions and arguments.

Systematically examining all the pertinent texts and placing each in historical context, Amerini provides an accurate reconstruction of Aquinas’ account of the beginning and end of human life and assesses its bioethical implications for today. This major contribution is available to an English-speaking audience through translation by Mark Henninger, himself a noted scholar of medieval philosophy.

All of us want to be happy and live well. Sometimes intense emotions affect our happiness—and, in turn, our moral lives. Our emotions can have a significant impact on our perceptions of reality, the choices we make, and the ways in which we interact with others. Can we, as moral agents, have an effect on our emotions? Do we have any choice when it comes to our emotions?

In Aquinas on the Emotions, Diana Fritz Cates shows how emotions are composed as embodied mental states. She identifies various factors, including religious beliefs, intuitions, images, and questions that can affect the formation and the course of a person's emotions. She attends to the appetitive as well as the cognitive dimension of emotion, both of which Aquinas interprets with flexibility. The result is a powerful study of Aquinas that is also a resource for readers who want to understand and cultivate the emotional dimension of their lives.

Aquinas on Transubstantiation treats one of the most frequently mis-understood and mis-represented teachings of Thomas Aquinas—Eucharistic transubstantiation. The study interprets Aquinas’s teaching as an exercise of “holy teaching” (sacra doctrina) that intends to show theologically and back up philosophically the simple yet profound thesis that “transubstantiation” affirms nothing but the truth of Christ’s words at the Last Supper—“This is my body,” “This is my blood.” Yet in order to achieve a contemporary ressourcement of this simple yet profound truth, it is necessary to probe the depths of Thomas Aquinas’s philosophical interpretation of it. For Thomas Aquinas, in regarding the truth of Eucharistic conversion, it is faith that preserves the human intellect from missing or dismissing the mystery announced in Christ’s words. Faith, however, is not intellectually blind, a faith that, as is often erroneously held, is commanded by arbitrary divine dictates to which the will submits in blind obedience. Rather, Aquinas takes faith is sustained, but not constituted, by an intellectual contemplation of the proposed mystery of faith, by faith seeking understanding. Thomas Aquinas unfolds this exercise of understanding guided by faith in the medium of a metaphysical contemplation that affords a profound intellectual appreciation of this central mystery of faith—precisely as mystery. Thomas’s metaphysical contemplation of Eucharistic conversion gestures toward the blinding light of superintelligibility, experienced as the unique darkness that surrounds this sublime mystery of faith. A ressourcement in Thomas Aquinas’s doctrine of transubstantiation also affords an renewed appreciation of the Church’s affirmation of transubstantiation as the most apt term for the interpretation of the mystery of Eucharistic conversion and a greater precision of what is centrally at stake in this mystery in the ongoing ecumenical conversation of this most central Christian teaching. A doctrinally sound, ecumenically informed, and philosophically reflected contemporary Catholic theology cannot afford to ignore or dismiss Aquinas’s surpassing account of Eucharistic conversion.

Aquinas on Virtue: A Causal Reading is an original interpretation of one of the most compelling accounts of virtue in the Western tradition, that of the great theologian and philosopher Thomas Aquinas (1224–1274). Taking as its starting point Aquinas's neglected definition of virtue in terms of its "causes," this book offers a systematic analysis of Aquinas on the nature, genesis, and role of virtue in human life.

Drawing on connections and contrasts between Aquinas and contemporary treatments of virtue, Austin argues that Aquinas’s causal virtue theory retains its normative power today. As well as providing a synoptic account of Aquinas on virtue, the book includes an extended treatment of the cardinal virtue of temperance, an argument for the superiority of Aquinas's concept of "habit" over modern psychological accounts, and a rethinking of the relation between grace and virtue. With an approach that is distinctively theological yet strongly conversant with philosophy, this study will offer specialists a bold new interpretation of Aquinas’s virtue theory while giving students a systematic introduction with suggested readings from his Summa Theologiae and On the Virtues.

The book is composed of eleven essays by an international group of renowned scholars from the United States, England, Switzerland, Holland, and Italy

In this concise new volume by the acclaimed author of the biography of Saint Thomas Aquinas, Jean-Pierre Torrell brings his expertise to bear on Aquinas's Summa Theologiae.

A reflection on Christianity in Arab society.
 
This work explores the Christian faith in the current intercultural context of Arab societies. It argues that Arab Christianity seeks to express the Christian faith through openness to Muslim otherness, existential conviviality, and fraternal solidarity. In order to safeguard not only the physical existence of these communities but also and above all the relevance and richness of their message of life, the theological reflection presented here takes on a three-part task. First, it faithfully describes the sociopolitical and sociocultural reality of the historical integration of Arab Christian communities. Second, it reinterprets the content of the Christ event with reference to the challenge of Muslim otherness. And finally, it offers a path for conversion that involves a form not only of evangelical practice, designed to foster bonds of fraternal solidarity between the inhabitants of the Arab world but also of shared spiritual quest for moral and political commitment.
 

A critical examination of the history of Israel.

When did Israel begin? The origins of ancient Israel are shrouded in mystery, and those hoping to explore the issue must utilize resources from three different fields—archaeology, epigraphy, and biblical texts—and then examine their interrelations while keeping in mind that the name Israel was not used to describe just one state but referred to numerous entities at different times.

Archaeology, History, and Formation of Identity in Ancient Israel provides a critical reading of Israel’s history. It is neither a harmonizing reading, which takes the picture painted by texts as a given fact, nor a reading supporting biblical texts with archaeological and epigraphic data; instead, it offers the reader multiple options to understand biblical narratives on a historical and theological level. In addition to presenting the main currents in the field, the book draws upon the latest discoveries from Czech-Israeli excavations to offer new hypotheses and reconstructions based on the interdisciplinary dialogue between biblical studies, archaeology, and history.

Jihad, with its many terrifying associations, is a term widely used today, though its meaning is poorly grasped. Few people understand the circumstances requiring a jihad, or "holy" war, or how Islamic militants justify their violent actions within the framework of the religious tradition of Islam. How Islam, with more than one billion followers, interprets jihad and establishes its precepts has become a critical issue for both the Muslim and the non-Muslim world.

John Kelsay's timely and important work focuses on jihad of the sword in Islamic thought, history, and culture. Making use of original sources, Kelsay delves into the tradition of shari'a--Islamic jurisprudence and reasoning--and shows how it defines jihad as the Islamic analogue of the Western "just" war. He traces the arguments of thinkers over the centuries who have debated the legitimacy of war through appeals to shari'a reasoning. He brings us up to the present and demonstrates how contemporary Muslims across the political spectrum continue this quest for a realistic ethics of war within the Islamic tradition.

Arguing the Just War in Islam provides a systematic account of how Islam's central texts interpret jihad, guiding us through the historical precedents and Qur'anic sources upon which today's claims to doctrinal truth and legitimate authority are made. In illuminating the broad spectrum of Islam's moral considerations of the just war, Kelsay helps Muslims and non-Muslims alike make sense of the possibilities for future war and peace.

This book surveys Arianism, a Christian creed of tremendous historical importance that once served as the faith of Roman emperors and the barbarians on the frontiers alike, while it simultaneously advances existing scholarship by integrating the approaches of history and theology with those drawn from the cognitive science of religion. This paradigm shift allows us to understand the initial support for the Arian creed and its eventual rejection by Roman emperors; to recognize the nature of intuitions of divinity amongst Germanic peoples before their conversion; to discern the way in which these were translated into Christian belief; and to differentiate the beliefs of Arius from those called "Arians" by their opponents.

The first complete English translation of Aristaenetus in nearly three centuries

Through allusion and adaption of earlier authors, Aristaenetus recounts tales that are the stuff of comedy, erotic poetry, and ancient novel. Here we read of lovers who use every trope of erotic literature to praise their beloveds in over-the-top speeches. Aristaenetus amazes us with tales of paramours hatching complicated schemes to achieve their desires, while wily go-betweens help smooth their way. He presents us with accounts of unfaithful spouses who barely avoid capture in the midst of hair-raising and amusing infidelities. This sixth century collection is perfect for anyone interested in classical and postclassical literature.

Features:

• English translation and Greek text on facing pages
• Introduction with history of the text
• Discussion of intertextual connections with Greco-Roman authors

The first complete English translation of one of the great court epics of Sanskrit literature.

Kirātārjunīya, or Arjuna and the Hunter, is one of the great court epics of the Sanskrit literary canon. Written by the sixth-century poet Bharavi, it is also the first and most remarkable reinterpretation of a pivotal episode in the Mahābhārata, India’s ancient epic. The warrior Arjuna travels to the Himalayas to perform penance and win a boon from the god Shiva that will help his brothers, the Pandavas, overcome their enemies in righteous war. Appearing in the guise of a hunter, Shiva tests Arjuna’s courage in combat, ultimately reveals himself, and bestows upon the hero an invincible weapon.

In Bharavi’s hands, the episode is turned into a masterful contemplation of heroic action, ethical conduct, ascetic discipline, and religious devotion—core values in India’s classical civilization and enduring themes in Indian literature. But the poem’s fame rests above all on its aesthetic achievement. With its elegant, epigrammatic verse, powerful imagery, dramatic speeches, and vivid descriptions, Arjuna and the Hunter, now made available for the first time in a complete English translation and accompanied by the Sanskrit original in the Devanagari script, will dazzle and move contemporary readers no less powerfully than its first courtly connoisseurs.

In this collection of Armenian apocryphal texts, Michael E. Stone focuses on texts related to heaven and hell, angels and demons, and biblical figures from the Hebrew Bible and apocrypha. The texts, introductions, translations, annotations, and critical apparatus included in this volume make this collection a key resource for students and scholars of apocryphal and pseudepigraphical literature.

This volume introduces a cycle of stories about Abraham as preserved in fifteen unpublished, late medieval manuscripts in Armenian, published here in English for the first time with commentaries, annotations, and critical apparatus. The texts present embroidered Abraham stories dealing with his youth, his life in Egypt, the binding of Isaac, the story of Melchizedek, and other tales. Embedding Jewish, Christian, Islamic, and other ancient traditions, these texts demonstrate mutual borrowing and influence over centuries.

Explore how the vivid and creative Armenian spiritual tradition shaped biblical stories to serve new needs

Michael E. Stone’s latest book includes texts from Armenian manuscripts that are relevant to the development and growth of biblical themes and subjects. Most of these texts have not been published previously. Stone has collected a fascinating corpus of texts about biblical heroes, such as Joseph and Jonah, Nathan the Prophet, and Asaph the Psalmist. In addition, he has included documents illustrating particular points of the biblical story. This work reflects not just on how the Bible was interpreted in medieval times, but also how its stories and details were shaped by and served the needs of the vivid and creative Armenian spiritual tradition.

Features:

• Expanded stories from Exodus
• Introductions,translations, and notes
• Insights into the Armenian "Embroidered Bible," through which many biblical incidents were known to Armenian literature, art, and thought