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Born in Wisconsin, Philip Bergin Gordon—whose Ojibwe name Tibishkogijik is said to mean Looking into the Sky—became one of the first Native Americans to be ordained as a Catholic priest in the United States. Gordon's devotion to Catholicism was matched only by his dedication to the protection of his people. A notable Native rights activist, his bold efforts to expose poverty and corruption on reservations and his reputation for agitation earned him the nickname "Wisconsin's Fighting Priest."
Drawing on previously unexplored materials, Tadeusz Lewandowski paints a portrait of a contentious life. Ojibwe, Activist, Priest examines Gordon's efforts to abolish the Bureau of Indian Affairs, his membership in the Society of American Indians, and his dismissal from his Ojibwe parish and exile to a tiny community where he'd be less likely to stir up controversy. Lewandowski illuminates a significant chapter in the struggle for Native American rights through the views and experiences of a key Native progressive.

The In De Ente et Essentia is a polemical work of a brilliant young Dominican professor, Thomas de Vio Cajetan (1469-1534), eager to defend the philosophical legacy of Thomas Aquinas. Drawing from the full range of St. Thomas's writings, the work offers a coherent Thomistic metaphysical theory set against the rival Scotist and Averroist positions defended at Italian Universities in the 1490s. This new English translation is an invitation to philosophers and historians to re-engage with Cajetan, with his 15th Century rivals, and, of course, with Thomas Aquinas himself. It is also a challenge and inspiration to do metaphysics through dialectical engagement with the greatest rival theories of our own time and place.

Maximos the Confessor (ca. 580-662) is now widely recognized as one of the greatest theological thinkers, not simply in the entire canon of Greek patristic literature, but in the Christian tradition as a whole. A peripatetic monk and prolific writer, his penetrating theological vision found expression in an unparalleled synthesis of biblical exegesis, ascetic spirituality, patristic theology, and Greek philosophy, which is as remarkable for its conceptual sophistication as for its labyrinthine style of composition. On Difficulties in Sacred Scripture, presented here for the first time in a complete English translation (including the 465 scholia), contains Maximos’s virtuosic theological interpretations of sixty-five difficult passages from the Old and New Testaments. Because of its great length, along with its linguistic and conceptual difficulty, the work as a whole has been largely neglected. Yet alongside the Ambigua to John, On Difficulties in Sacred Scripture: The Responses to Thalassios deserves to be ranked as the Confessor’s greatest work and one of the most important patristic treatises on the interpretation of Scripture, combining the interconnected traditions of monastic devotion to the Bible, the biblical exegesis of Origen, the sophisticated symbolic theology of Dionysius the Areopagite, and the rich spiritual anthropology of Greek Christian asceticism inspired by the Cappadocian Fathers.

With the 2015 publication of Pope Francis’s encyclical Laudato Si’, many people of faith have found themselves challenged to seek new ways of addressing serious ecological questions — issues essential to the flourishing of all creatures and not just human beings. This volume brings together fifteen select scholars to consider pressing contemporary environmental concerns through the lens of Catholic theology. Drawing from the early church fathers and other authoritative voices in the Christian tradition, the contributors to On Earth as It Is in Heaven show how ancient, creedal Christianity offers significant insights into our current ecological dilemmas and speaks powerfully about what it means for us today to care well for God’s good creation.

This volume provides the first full length English translation of the commentary on the Book of Job by Didymus the Blind. One of the earliest line-by-line commentaries on Job to survive from late antiquity, it covers the entirety of the first sixteen chapters of the LXX text of Job with a few unfortunate lacunae. It represents the third commentary of Didymus published in the Fathers of the Church series (preceded by Didymus’ On Genesis and On Zechariah translated by Robert C. Hill) and the last of the commentaries discovered at Tura in 1941 that was edited for circulation in late antiquity, since Didymus’ comments on Ecclesiastes and Psalms are unedited transcripts of his public lectures, replete with student questions. The Book of Job has garnered perpetual attention because of its intriguing dialogues between God and the Devil, Job and his wife, Job and his three friends and inevitably between Job and God. In recent years, it has become the focus of attention among scholars seeking to make sense of the horrors of the Holocaust and other 20th century atrocities where unlimited human cruelty and injustice strained any notions of Providence and the salvific nature of suffering by the righteous. Written at a pivotal time when Christianity and Rabbinic Judaism were emerging as distinct interpretive traditions, Didymus’ commentary on the book of Job offers important insights into the interpretation of Job based on the LXX translation which was a foundational text for early Christian doctrine, spirituality and liturgy. His presentation of Job as the icon of a student-loving teacher stands in contrast to the portrait of a blasphemous Job more familiar to modern audiences that value a bold iconoclastic character who puts God on trial for allowing human injustice. Didymus’ comments on Job hint at the blind teacher’s own mature consideration of his experience as a Christian teacher, concerned to train other potential leaders in the burgeoning post-Constantinian Church, whether as an ecclesiastical minister, monastic abba, governor, or teacher. As such, this early Christian commentary on the Book of Job merits further study because it illustrates an early exegetical trajectory that was already embedded in the Christian tradition prior Jerome’s advocacy of the Hebraica Veritas.

Even prior to his death on 15 November 1280, the Dominican master Albert of Lauingen was legendary on account of his erudition. He was widely recognized for the depth and breadth of his learning in the philosophical disciplines as well as in the study of God, earning him the titles Doctor universalis and Doctor expertus. Moreover, his authoritative teaching merited him the moniker Magnus, an appellation bestowed on no other man of the High Middle Ages. This volume contains the first half of Albert the Great’s commentary On Job (on chs. 1-21), translated into English for the first time; a translation of the second half of the work will appear in a subsequent volume of the Fathers of the Church, Mediaeval Continuation series. Albert completed Super Iob in 1272 or 1274, when he was over seventy years old, at the Dominican Kloster of Heilige Kreuz in Cologne, where, as lector emeritus of the Order, he likely lectured on this profound biblical book. Significantly, Albert may have been inspired to produce On Job by his most famous student, Thomas Aquinas, who had written his own Joban commentary, the Expositio super Iob ad litteram, while serving as conventual lector at San Domenico in Orvieto from 1261 to 1264. Yet Albert occupies a unique position in the history of the interpretation of Job: he is the first and only exegete in history who explicitly reads the whole book as a debate in the mode of an academic or scholastic disputation among Job and his friends about divine providence concerning human affairs. The Introduction to this volume situates Albert’s On Job—its general approach and key exegetical features—in the broad context of Dominican theological education and pastoral formation in the thirteenth century.

Even prior to his death on 15 November 1280, the Dominican master Albert of Lauingen was legendary for his erudition. He was widely recognized for the depth and breadth of his learning in the philosophical disciplines as well as in the study of God, earning him the titles Doctor universalis and Doctor expertus. Moreover, his authoritative teaching merited him the moniker Magnus, an appellation bestowed on no other man of the High Middle Ages. This volume contains the second half of Albert the Great’s commentary On Job (on chs. 22-42), translated into English for the first time; a translation of the first half of the work appeared in an earlier volume of the Fathers of the Church, Mediaeval Continuation series (vol. 19, 2019). Albert completed Super Iob in 1272 or 1274, when he was over seventy years old, at the Dominican Kloster of Heilige Kreuz in Cologne, where, as lector emeritus of the Order, he likely lectured on this profound biblical book. Significantly, Albert may have been inspired to produce On Job by his most famous student, Thomas Aquinas, who had written his own Joban commentary, the Expositio super Iob ad litteram, while serving as conventual lector at San Domenico in Orvieto from 1261 to 1264. Yet Albert occupies a unique position in the history of the interpretation of Job: he is the first and only exegete in history who explicitly reads the whole book as a debate in the mode of an academic or scholastic disputation among Job and his friends about divine providence concerning human affairs. Albert understands God, in the final chapters of Job, to determine the disputed question in favor of Job and against his friends, namely declaring that He (i.e., God) rules human life with no consideration of human works, but rather that divine governance is dissimilar to every mode of human rule.

William of Auvergne was a long-reigning bishop of Paris (1228-1249) with notable political influence, wide intellectual interests, and an appetite for ideological contest. William’s On Laws (De legibus) is a major treatise on the Law of Moses, its nature and purpose in ancient Judaism and contemporary Christianity. William’s fundamental objective in the work is to show the abiding power of the Law, including its ritual and other seemingly non-moral commands, as a counterforce to perennially recurring idolatries. In this, he shows his debt to, but also his distance from, Maimonides, whose Guide of the Perplexed had, in William’s time, only recently appeared (c. 1223) in a partial Latin translation. Along the way, On Laws includes lengthy sections on non-literal biblical interpretation and its abuses; on the life of Muhammad and the law of Islam; and on contemporary superstition, sorcery, and paganism. On Laws is a work of broad significance for the cultural history of thirteenth-century Europe, including the histories of medieval Jewish-Christian relations, Christian-Muslim relations, heresy, paganism, and witchcraft, as well as the histories, more broadly, of biblical interpretation, philosophy, natural science, and magic. A product of the academic world of early thirteenth-century Paris, On Laws is not a lovely or literary work, but neither is it technical, formulaic, or derivative. The book, like its author, cuts its own paths through the cultural thickets of the day. And by its relative intellectual informality, On Laws gives frequent, inadvertent insight into the intellectual, religious, and social experiences of thirteenth-century people. On Laws has never before been translated from Latin into any other language.

In his monumental On Justice and Rights, the Jesuit Luis de Molina (1535-1600) discussed the legal and ethical aspects of the Portuguese trade in African and Asian enslaved persons. Molina surveys, develops, and problematizes the criteria necessary for the legitimate possession, sale, and purchase of human freedom. He insists that, even under legally valid slavery, persons who have sold or lost their freedom have inalienable rights as human beings, such as the freedom to make contracts, to marry, and even, under certain circumstances, to sue their owners in court. Molina also devotes attention to the ways in which slavery could be ended and whether and under what circumstances slaves had the right to escape from their owners. Well informed about the political structures and customs of many peoples in Africa, as well as Japan, China, and India, Molina paints a vivid and detailed picture of Portuguese trade. He gives specific accounts of the origins and development of the slave trade, region by region, and of the nature of the relationship between local rulers and the Portuguese kingdom. In doing so, he carefully describes the deception, coercion, and general indifference that pervades this trade regarding the rights to freedom of these people. It also attempts to identify the political, ecclesiastical, and market agents involved in this great injustice and their varying degrees of culpability. While Molina does not condemn slavery as a legal institution, the deeply flawed and even immoral behavior of sellers, buyers, regulators, and political rulers both in Portugal and in the slave-supplying regions that Molina denounces casts a heavy shadow on the morality of the trade.

Albert the Great wrote On the Body of the Lord in the 1270s, making it his final work of sacramental theology. A companion volume to his commentary on the Mass, On the Body of the Lord is a comprehensive discussion of Eucharistic theology. The treatise is structured around six names for the Eucharist taken from the Mass: grace, gift, food, communion, sacrifice, and sacrament. It emerges from the liturgy and is intended to draw the reader back to worship.

The overall movement of the treatise follows the order of God’s wisdom. Albert begins by discussing the Eucharist as a gift flowing from the goodness of the Trinity. He touches on its relation to redemption and the Church, including a rigorous Aristotelian analysis of Eucharistic change and presence before ending with a discussion of Mass rubrics. The most significant theological emphasis is on the Eucharist as food given to feed the people of God.

The style varies to suit the content: certain sections are terse; others are devotional, allowing the reader to enter the saint’s own prayer. Perhaps most characteristically Albertine is an extended meditation that compares the process of digestion to the incorporation of the Christian into the Body of Christ. The mixed style allows this work to integrate rigorous aspects of scholastic thought with a fervent love for God, making On the Body of the Lord one of Albert’s most human as well as one of his most beautiful works.

On the Body of the Lord was well received, particularly in areas that came to be influenced by the devotio moderna. By 1484, three separate Latin editions had been printed, two of which were the inaugural works on new presses. In the following century the Protestant Reformation brought an end to its popularity. On the Body of the Lord is here translated into English for the first time.