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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.

 Jean-Luc Marion is one of the world’s foremost philosophers of religion as well as one of the leading Catholic thinkers of modern times. In God Without Being, Marion challenges a fundamental premise of traditional philosophy, theology, and metaphysics: that God, before all else, must be. Taking a characteristically postmodern stance and engaging in passionate dialogue with Heidegger, he locates a “God without Being” in the realm of agape, or Christian charity and love. If God is love, Marion contends, then God loves before he actually is.

In the course of a long and distinguished academic and civic career, the Canadian philosopher Charles Taylor has been, for articulate atheists and learned believers alike, an incisive, insightful, gracious, and challenging conversation partner on issues that arise at the intersection and interaction of religion, society, and culture. Grace and Freedom in a Secular Age offers a concise exposition of key ideas – contingency, otherness, freedom, vulnerability and mutuality – that inform his probing analyses of the dynamics of religious belief and religious denial in the pervasive contemporary culture he calls a “a secular age,” within which religious belief and practice have, for many, become just an option. Those ideas provide the basis from which Rossi argues that, despite a clear-eyed recognition of the deep fractures of meaning and the pervasive fragmentation of once stable societal connections that a secular age has brought in its wake, Taylor also sees and affirms strong grounds for hope in a healing of our broken and fractured world and for the possibilities—and the importance of—active human participation in that healing. Taylor points to signs indicative of potent re-compositions and renewals taking place in religious belief and practice from its interaction with the dynamics of secular culture, particularly ones that make possible radical enactments of deeper human solidarity and mutuality, of which the one most often potent is the reconciliation of enemies. In pointing out these signs, Taylor suggests a richly expansive reading of the Christian doctrine of Creation, as it marks the radical contingency of all that is upon a freely bestowed divine self-giving: Creation is the ongoing enactment of the divine hospitality of the Triune God.

Knowledge and the Transcendent advances the provocative claim that the human mind is not "bounded" on the outside but actually remains "open" to the world and to God.

In this book, renowned philosopher Ralph McInerny sets out to review what Thomas meant by the phrase and to defend a robust understanding of Thomas's teaching on the subject.

Spirit's Gift is the first book in English devoted to the philosophy of Claude Bruaire (1932-1986). Its focus is the notion of gift, a notion that has recently been the subject of lively debate involving Jacques Derrida, Jean-Luc Marion, Marcel Mauss, and others.

The Eucharist in Modern Philosophy is one of the last books written by the renowned Jesuit philosopher Xavier Tilliette (1921-2018), and the first to be translated into English. Jonathan Martin Ciraulo, the translator, also provides an introduction to the thought of Tilliette and the content of this book, while Cyril O’Regan provides the foreword, noting the particular intellectual characteristics of Tilliette and his analysis of eucharistic philosophies. In addition to being known as one of the foremost experts on the German Idealist Friedrich Schelling, Tilliette wrote voluminously on the relationship between modern philosophy and theology, particularly concerning the way in which Christology is central to the development of modern philosophy. In this volume, he extends that project to look at how various philosophers, such as Descartes, Leibniz, Hegel, Blondel, and Marion, as well as poets and mystics, such as de Chardin, Simone Weil, and Paul Claudel, thought extensively about the question of the Eucharist. The result is an enormous diversity of Eucharistic thought, from Descartes’ attempt to justify transubstantiation in light of his philosophical revolution, to Feuerbach’s supposed exposure of the contradiction inherent to sacramentality, to Antonio Rosmini’s eucharistic piety and speculation, to Maurice Blondel’s recovery and expansion of Leibniz’s notion of the substantial bond. Tilliette shows that this philosophical conversation about the Eucharist is a living tradition, as the aporias and failures of one generation provide stimulus for all that follows. Much of the work is largely historical, showing in great detail the context of each particular eucharistic philosophy, but Tilliette also evaluates the relative fruitfulness of the various eucharistic theories for philosophy, theology, and the life of the Church. This book demonstrates that the Eucharist has been, and will likely continue to be, a major impetus for philosophical reflection.

Diverse in topics yet unified in purpose, this volume brings together Schmitz's penetrating and rich insight into being, produced over many years, to offer readers a magisterial study from one of the great Christian philosophers of our time.

Is the faith journey a matter of reflection, of emotion, or of obedience? Is there valid and convincing evidence that does enable human beings to assent to Jesus Christ and his message? What is the influence of cognitive assumptions and of affective tende

Theology Needs Philosophy brings together essays by leading theologians and philosophers on the fundamental importance of human reason and philosophy for Catholic theology and human cultures generally. This edited collection studies the contributions of reason, with its acquired wisdom, science, and scholarship, in five sections. Those sections are: (1) the inevitable presence and service of philosophy in theology; (2) the metaphysics of creation, nature, and the natural knowledge of God; (3) the history of Logos as reason in the fathers, in St. Thomas Aquinas, and Medieval Biblical commentaries; (4) the role of reason in Trinitarian theology, Christology, and Mariology; and finally (5) reason in the theology of Aquinas.