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Why do democracies that appear consolidated unravel, not through coups, but through democratic means? Democratic Purgatory explores this paradox, introducing a powerful new concept to explain why liberal democracies in Latin America and East-Central Europe have faltered. Drawing on comparative case studies from Venezuela, Colombia, Nicaragua, Poland, Hungary, and Romania, the book argues that democratic purgatory is a regime type in which formal institutions endure while legitimacy erodes, representation fails, and elite-driven governance calcifies.
Rather than structural inevitability, these breakdowns stem from contingent choices: negotiated transitions, successor party dominance, and technocratic insulation created fertile ground for popularism, a top-down appropriation of populist rhetoric to dismantle liberal norms. From Orbán’s Hungary to Chávez’s Venezuela, the analysis reveals how democratic procedures can hollow out democracy itself.
In an era of global democratic backsliding, this book offers a timely framework for understanding the fragility of liberal democracy and the decisive role of political agency in preventing breakdown or enabling renewal.

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.