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The debate in Catholic theology over the relationship between the natural and the supernatural has only occasionally engaged with Bernard Lonergan's philosophical and theological contributions on the topic. The Ambiguity of Being argues that more detailed engagement with Lonergan's work implies an oversight in both the 20th- and 21st-century debates. Ambiguity argues the controversy has failed to notice how the problem of the natural and the supernatural is, in fact, two problems. Ambiguity takes both problems in their widest sense to be about action--both divine and human. The first problem asks how God can act in human action. A question for Christians at least since St. Augustine faced the Pelagian controversy, Lonergan retrieved what he understood to be St. Thomas Aquinas' mature solution. It is a solution gathering together a whole series of theological and philosophical developments into a subtle metaphysical theory of divine and human cooperation. But the recent debates have resituated this problem (and various interpretations of St. Thomas's solution to it) in a modern world with modern concerns about culture and politics for the sake of answering a second, intrinsically related, but really distinct question: what is God doing in human action? Ambiguity finds that the recent controversy almost always finds participants attempting to deduce an answer to the second, modern problem from the medieval, metaphysical Thomist solution to the first. By contrast, Ambiguity argues at length the modern problem cannot be reduced to, nor an answer deduced from its medieval, metaphysical partner because the modern problem of the supernatural--what is God doing in human action?--is a hermeneutical problem that calls out for a hermeneutical answer. Ambiguity sketches a heuristic for what a fully adequate answer to this question would require, suggesting a radical re-conception of modern theology's scope.

The claim of this book is that it is a precondition for Heaven that victims experience an eschatological healing of their other-inflicted wounds. Nathan O'Halloran, SJ, argues that the best theological space in which to locate this eschatological healing is in what he terms Paradise-in-Purgatory. The doctrine of Purgatory developed as a postmortem theological category for addressing sins committed after baptism and for which adequate penance has not been completed before death. In its full doctrinal articulations at Lyons II, Florence, and Trent, Purgatory is a doctrine concerned with personal, self-inflicted sin. Victims, on the other hand, require healing from other-inflicted sin rather than self-inflicted sin. For this reason, a certain expansion of this Catholic doctrine is required to make theological space for victims. O'Halloran argues that he has found that theological space within the Church's ample tradition. The wellspring from which the doctrine of Purgatory emerged contains a richer content than has been represented thus far by conciliar definitions. Paradise in Purgatory maintains that the soteriological logic out of which Purgatory developed can be extended also to the postmortem healing of victims, and the soteriological logic of the New Testament supports this conclusion. Using as fundamental touchstones the wiping away of victims' tears in the Book of Revelation, and the healing of Dinocrates through the prayers of his sister Perpetua in the Passion of Perpetua and Felicity, O'Halloran argues that victims must have an opportunity to experience full postmortem salvation from other-inflicted sin. The volume concludes that Purgatory can be theologically expanded to include a Paradise-in-Purgatory, i.e., a process that heals the other-inflicted wounds of sin which victims carry with them through death. The wounds of victims cannot be eschatologically discarded but must be subjected to the healing salvation which Christ came to offer.

At the heart of Tolkienian fantasy is "recovery," a "cleaning of the windows" of our perception that we may learn to see the world again in all its strange and bewildering beauty. And, for Tolkien, to recover the world anew is to recover a sense of the world as a meaningful act of creation by a living and loving Creator. How does Tolkien accomplish this? Through "sub-creation" or mythopoeia, the "fashioning of myth." For it is in creating an imaginary world ourselves through poetry, fairy-story and myth that we come to "see" our "primary world" as itself an act of creation. In short, mythopoetic creation, far from being "lies breathed through silver," uncovers for us the truth of our world as a story of creation. This book is the first sustained attempt to show not only the centrality of recovery to Tolkien's fantasy but the way in which his fantasy affects that primal recovery in every reader. In doing so, this book not only reveals the marvelous philosophical and theological riches that underlie Tolkien's fantasy but shows how his mythopoetic fiction allows the recovery and enactment of these riches in our own lives. In these pages we learn how Tolkien's fantasy addresses fundamental problems such as the relation of language to reality, the nature of evil, the distinction between time and eternity and its relation to death and immortality, the paradox of necessity and free will in human action and the grounds for providential hope in a "happy ending." Indeed, The Fantasy of J.R.R. Tolkien shows how for Tolkien fantasy has within itself a healing power through which intellectual, moral and existential paradoxes are resolved and our intellectual and perceptual faculties are made whole again so that they may participate with renewed vigor in the life-giving work of creation of every sort.

"The purpose of this book is to distill the Christological elements from his voluminous corpus in a manner that shows the range, the coherence, and the value of Erasmus' thinking on matters Christological. While Erasmus works within the broad parameters of orthodox teaching, his critical skills with languages, accent on rhetoric in theology, keen sense of irony, appreciation for the limits of human knowledge, incipient sense of history, emphasis on the welfare of humanity, and passionate defense of peace, give his work a distinctive stamp and thereby make a singular contribution to the history of Christology"--

"Arguing that theologians of the past two centuries have tended to downplay the role of the sacraments when discussing salvation, Lusvardi suggests that baptism should remain our theological starting point. Engaging with the theological tradition and at times challenging the conventional wisdom, Baptism of Desire and Christian Salvation shows how such a sacramental approach can offer credible-and sometimes surprising-responses to questions related to the salvation of non-Christians, the fate of unbaptized infants, and the relevance of the Church's mission today"--

This book is a contribution to scholarship in the field of religious edu-cation. Its aim is simple: to offer a critical perspective on the nature of religious education in the light of contemporary developments in Cath-olic thinking in catechesis and wider thinking in education. The issues raised in the book will provide ample material for fruitful dialogue and constructive debate in the world of Catholic education. Part One revolves around four historical contexts selected specifically to illuminate contemporary developments in the field. While these his-torical periods have porous boundaries, they offer a working structure in support of the core claims of the book. Part Two explores the complex genealogy of the relationship between catechesis and Religious Education. Key thematic frames of reference within which the relevant Magisterial documents and associated aca-demic literature are set out and explored chronologically thus allowing for some cross-referencing across the themes: unsurprisingly the range of the issues for debate resists a neat packaging within specific time-frames but does provide a helpful working structure. Part Three proposes that a Spirituality of Communion should underpin the Church's work in cat-echesis and religious education. Shared Mission seems to be a satisfactory articulation of the necessary dialogic relationship between both fields and offers a suitable space for both distinction and reciprocity. The revised edition contains an appen-dix on the Global Compact on Education.

"Brugger's remarkable book is a singular service to the Church and essential reading for anyone, whether suspicious of or sympathetic to the thesis, and who is seriously interested in learning what Trent actually teaches about the indissolubility of marriage."-The Thomist

"Although several other scholars have attempted editions of parts of the earlier recension of the Decretum, no edition has been produced that is as long, as complete, or as fully sourced as this one. It is a milestone of canonical scholarship and deserves to be pondered and celebrated." - Ecclesiastical Law Journal

"This study constitutes the first-ever definitive account of the life and work of Irish modernist poets Thomas MacGreevy, Brian Coffey, and Denis Devlin. Apprenticed to the likes of W.B. Yeats, T.S. Eliot, James Joyce, and Samuel Beckett, all three writers worked at the center of modernist letters in England, France, and the United States, but did so from a distinctive perspective. All three writers wrote with a deep commitment to the intellectual life of Catholicism and saw the new movement in the arts as making possible for the first time a rich sacramental expression of the divine beauty in aesthetic form"--

"This is a book re-examining the evidence of early Christian churches, specifically the archaeological evidence for altars in these places of worship. It features numerous photographs and other images to demonstrate this evidence to the reader. The author concludes that many commonplaces about early Christian worship lack substantial evidence, and contrary hypotheses may be more reasonable"--

Pellegrino's Clinical Bioethics: A Compendium offers, for the first time, a collection of the landmark articles in clinical bioethics authored by the physician and philosopher, Edmund D Pellegrino. As one of the found-ing figures of modern medical ethics, Dr. Pellegrino gained international renown for his deeply reflective scholarship and for his public service in developing the field. In over 600 scholarly papers and two dozen books, he touched on topics in medical ethics, philosophy, and theology. Previ-ous attempts to collect his work gave rise to a mixed assortment of his thoughts. This volume focuses purely on those topics in clinical bioethics that are sought after by healthcare professionals, professional and grad-uate students in these fields, and those involved with clinical bioethics in hospitals and clinics. His legacy and profound influence in the proper practice of the field of medicine is thus made accessible to present and subsequent generations.

On the rainy morning of October 1, 2000, Pope John Paul II canonized Mother Katharine Drexel. Born into a wealthy Phila-delphia family, Drexel bucked society and formed the Sisters of the Bless-ed Sacrament for Indians and Colored People. Her compelling personal story has excited many biographers who have highlighted her holiness and catalogued her good deeds. During her life, newspapers called her the "Millionaire Nun," and much of the literature on Drexel and the Sisters of the Blessed Sacrament exalts Katharine Drexel's disbursement of her vast fortune to benefit Black and Indigenous people. The often repeated stories of a riches to rags holy woman miss the true significance of what Mother Katharine and the Sisters of the Blessed Sacrament attempted. Drexel was not merely the ATM of Catholic Home Missions; rather, she challenged the hierarchy to reimagine its mission in the United States. In an era when the Church controlled the actions and censored the opin-ions of women religious, they had to listen to Mother Katharine. Most writing on Drexel and the SBS focus on Drexel's spiritual journey, but Veiled Leadership traces the daily operations of her charitable empire and looks at how the Sisters implemented Drexel's vision in the field. The SBS were not always welcomed in the communities they served, and they experienced conflict from both white supremacists and the people they wanted to aid. Veiled Leadership examines the lives of Mother Katharine and her congregation within the context of larger constructs of gender, race, religion, reform, and national identity. It explores what happens when a non-dominant culture tries to impose its views and morals on other non-dominant cultures. In other words, as outliers themselves--they were semi-cloistered Catholic women from primarily immigrant back-grounds in a culture that regarded their lifestyles as alien and unnatu-ral--their attempts to Americanize and assimilate Black and Indigenous people, whose families had been in the country for generations longer than the nuns' own, adds complexity to our understanding of cultural hegemony.

"The purpose of this book is to explore what a liturgical approach to the Bible looks like and what hermeneutical implications this might have: How does the liturgy celebrate, understand, and communicate Scripture? The starting point is Pope Benedict's affirmation that "a faith-filled understanding of sacred Scripture must always refer back to the liturgy""--

"Thanks are due to The Newman Press for permission to reproduce material from Thomas P. Scheck's previous translation of St. Jerome's Epistles 18A/B, which appears in the appendix of St. Jerome: Commentary on Isaiah, including St. Jerome's translation of Origen's Homilies 1-9 on Isaiah, Ancient Christian Writers 68 (New York and Mahwah, NJ: The Newman Press, 2015). Although Dr. Scheck has used a different Latin text for his new translation in the present volume, there is a high degree of overlap between the two texts and the two translations. The Newman Press has also kindly granted permission to reproduce some material from Dr. Scheck's introduction and endnotes in his previous volume"--Title page verso.

Cyril, bishop of Alexandria from 412 to 444, is renowned both as one of the most authoritative of all the fathers of the church, and at the same time as one of the most controversial of all church politicians. He oversaw the final extinguishing of pagan religion from Alexandria, and also spent the height of his career as a statesman and an author fighting the doctrines of Nestorius, whose excommunication he brought about at the Council of Ephesus (431). Having spent the first fifteen years of his episcopate writing extensive commentaries on Scripture, from 429 onwards Cyril turned his enormous learning and talent for penning and distributing polemic tracts to the development of doctrinal orthodoxy after he sensed that the new ideas coming out of Constantinople threatened the very core of the Christian doctrines of Incarnation and salvation. The three treatises here translated into English for the first time all belong to the period around the ecumenical council. On Orthodoxy to Theodosius was written for the emperor, a year before the council met, with the aim of persuading him that Nestorius's sermons were heretical and that his task as leader of both church and state was to ensure right religious observance. The Defense against the Bishops of Oriens and the Defense against Theodoret were written in the months leading up to the council when Cyril found himself required to defend his notorious "Twelve Chapters (or Anathemas)," which many bishops in other parts of the empire felt had gone too far in an anti-Nestorian direction. All three works were key parts of Cyril's battle for orthodoxy and mark key moments in the church's progress towards the definition of Christological orthodoxy that was made at Chalcedon.

The idea of writing about St. Severin, so Eugippius tells us, came to him as he witnessed the success of a Life, in letter-form, of the monk, Bassus, who had died--recently, it seems--in the south of Italy. The Letter, the work of a layman, was circulated privately, and a number of people took copies. Eugippius and his community thought the miracles of their founder should be made known in a similar way. On hearing this, the biographer of Bassus offered his services and approached Eugippius for information. Eugippius, however, had his misgivings, which were probably aroused by an unkown layman's Letter about Bassus. Eugippius feared that the work would be written in such an elaborate style as to be almost unintelligible to ordinary readers; and, to judge from the literary fashion of the times, such fears were not unfounded. Eugippius, therefore, drafted a sketch of Severin's life and miracles, and sent it to Paschasius, one of the seven deacons of the Curch of Rome, and author of a work on the Holy Ghost, which later won the approval of Pope Gregory the Great. Eugippius asked Paschasius to turn his sketch into a book of such form and style as its subjects would demand. This request, it seems, was not meant too seriously. Paschasius in his reply politely declined the offer on the grounds that the 'draft' of Eugippius served its purpose excellently, and that nothing could be gained by greater elaboration. Eugippius' Memorandum is certainly anything but 'casual'; he uses rhetoric deliberately, though in moderation; he observes the rules of prose rhythm; he is aware of certain demands of composition inherent in a literary genre. Eugippius probably meant to ask Paschasius, a high-standing and influential churchman, to write--as we would say nowadays--a 'Foreword' that would give his work a wider circulation. Paschasius' reply, with its highly complimentary remarks, may then be regarded as a response to Eugippius' polite intimation.

This Sourcebook is not a survey of English lyric poems but rather a florilegium. It singles out great poems of the last five centuries worthy of study in liberal education--in Great Books programs, Core curricula, and the Humanities generally. The poems were selected not as representative of the author's time or oeuvre, but rather as addressed to the reader and the reader's time by virtue of their representing the nature of things. That is what makes a poem great and worthy of inquiry, in John Tomarchio's judgement. The capacities, needs, and interests of students of such great poetry were the principles of selection. To arrange the great poems selected Tomarchio looked to their meters as a formal measure intrinsic to them, rather than to epochal divisions. The paradigmatic example of this is the classical English sonnet. Many an English poet has submitted themselves to the self-discipline of this poetic form born in the classical period of English poetry in Tudor England. But what of such historical context? When Robert Frost chooses to write a sonnet in the 20th century, why associate it more with the free verse of E.E. Cummings than of the quincentenary sonnet tradition his chosen form invokes for context? The Sourcebook arranges poems according to five such metrical modes, however along with an Index by poet as well. Tomarchio's enumeration of poetic modes does not presume to be either exhaustive or normative, but rather interpretative of poetic practices and hopefully more elucidative than historical considerations. Further, as understanding great poetry's means deepens interpretation of ends, the Sourcebook begins with a propaedeutic "grammar" that introduces students to such devices of poetic art as meter, rhyme, and trope.

"In most of academia, as the saying goes, the fights are so vicious because the stakes are so small. I am convinced that the opposite is true in the realm of Thomism, and Knasas bears this out. The fights are so pleasant because the stakes are incomparably great."--Journal of Interdisciplinary Studies

"A sustained study of De Regno holds out the possibility of yielding rich rewards. McCormick's study aims to do just that by exploring its responses to the problem of the relation of the politics to the transcendent. On the most essential level, McCormick reads Aquinas's text as an elegant synthesis of Aristotelian naturalism and Augustinian theology."--VoegelinView

"This beautifully presented volume is a collection of eight of Congar's opuscula on the Holy Spirit, originally written in French or German as lectures, talks, reference articles, and scholarly contributions to journals. They have never been translated into English, and the team who have assembled these articles and translated them have done us Anglophones a service. This volume is a labour of love, well-edited with extensive bibliographies and notes, presented by firm admirers of Congar's work who rightly want to expose a new generation to his thought. Hence the translation is accessible, with Latin quotations helpfully translated into English as well as the odd editorial comment to facilitate understanding."--New Blackfriars

When Leo XIII promulgated Aeterni Patris in 1879, he stipulated that the "Leonine," or official, edition of the Summa should always be printed in conjunction with Cajetan's Commentary. For five hundred years they were studied together. Generations were trained by reading through the Summa article by article with Cajetan's commentaries in hand. Early printed editions of the Summa typically included them in a Talmudic arrangement, as marginal text running around each article by Aquinas. This edition imitates that example. Recently, serious thinkers of all denominations--and none--have found new reasons to be interested in St. Thomas. His text is deceptively simple, yet important issues are handled in every article, sometimes below the surface. Cajetan extracts these hidden issues, and explains and elaborates on them with remarkable affinity to modern analytical philosophy. Part of that affinity lies in the use of modal logic, a tool whose importance was overlooked between the Renaissance and the twentieth century. The time is ripe for an analytically-inspired translation of Thomas: hence this volume. Never until now has Cajetan's Commentary been put into English in its entirety. William Marshner's translation is consistent with fidelity to the technical force of the original. The translator's footnotes acknowledge what empirical science has made obsolete in the work of St. Thomas, and also make clear how much today's science would have saved Thomas useless labor. This volume will, for the first time, make Cajetan's help available to the modern reader.

"Through an exploration of more than a dozen Catholic authors' novels and short stories, the author argues that Catholic fiction encourages the reader to reflect upon the way faith informs one's affections, and how a person conceives and interacts with the world as embodied beings. Catholic fiction portrays faith--at its most fundamental, often unconscious, level--as an act of the imagination. Authors discussed include Graham Greene, Flannery O'Connor, Muriel Spark, Toni Morrison, Alice McDermott, and Uwem Akpan"--

"Makes available new translations from French of works by the leading Thomists in the mid-20th-century debate surrounding ressourcement theologians in the Catholic Church. The articles were authored by Dominican Fathers Reginald Garrigou-Lagrange, Michel Labourdette, Marie-Joseph Nicolas, and Raymond Bruckberger. The volume contains sixteen articles, thirteen of which have never appeared in English. All the major critical responses of the Dominican Thomists to the nouvelle thâeologie are here presented chronologically according to the primary debates carried on, respectively, in the journals Revue Thomiste and Angelicum. A lengthy introduction describes the unfolding of the entire debate, article by article, and explains and references the ressourcement interventions"--

When Leo XIII promulgated Aeterni Patris in 1879, he stipulated that the "Leonine," or official, edition of the Summa should always be printed in conjunction with Cajetan's Commentary. For five hundred years they were studied together. Generations were trained by reading through the Summa article by article with Cajetan's commentaries in hand. Early printed editions of the Summa typically included them in a Talmudic arrangement, as marginal text running around each article by Aquinas. This edition imitates that example. Recently, serious thinkers of all denominations--and none--have found new reasons to be interested in St. Thomas. His text is deceptively simple, yet important issues are handled in every article, sometimes below the surface. Cajetan extracts these hidden issues, and explains and elaborates on them with remarkable affinity to modern analytical philosophy. Part of that affinity lies in the use of modal logic, a tool whose importance was overlooked between the Renaissance and the twentieth century. The time is ripe for an analytically-inspired translation of Thomas: hence this volume. Never until now has Cajetan's Commentary been put into English in its entirety. William Marshner's translation is consistent with fidelity to the technical force of the original. The translator's footnotes acknowledge what empirical science has made obsolete in the work of St. Thomas, and also make clear how much today's science would have saved Thomas useless labor. This volume will, for the first time, make Cajetan's help available to the modern reader.

"The sequence is made up of select texts of the Aristotelian Organon, mostly the opening chapters of each treatise, in the traditional order, where Aristotle lays out the primary elements of reasoning. Study aids accompany these primary texts..." [taken from back cover]

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. Written from prison with the collaboration of Eusebius (later to become the bishop of Caesarea), the Apology attempts to refute accusations made against Origen, defending his views with passages quoted from his own works. Pamphilus aims to show Origen's fidelity to the apostolic proclamation, citing excerpts that demonstrate Origen's orthodoxy and his vehement repudiation of heresy. He then takes up a series of specific accusations raised against Origen's doctrine, quoting passages from Origen's writings that confute charges raised against his Christology. Some excerpts demonstrate that Origen did not deny the history of the biblical narratives; others clarify Origen's doctrine of souls and aspects of his eschatology. Pamphilus was beheaded on February 16, 310, under the emperor Maximinus Daia. In 397 AD, at the urgent invitation of his friend Macarius, Rufinus of Aquileia translated Pamphilus's Apology into Latin, the first of his extensive translations of Origen's writings. Rufinus probably did not suspect the incomparable importance of his undertaking, but by translating Origen he saved from impending ruin some of the most precious monuments of Christian antiquity, destined to form Latin minds for many years to come. Also presented in this volume is a new English translation of Rufinus's work, On the Falsification of the Books of Origen in which Rufinus sets forth arguments for his theory that Origen's writings had suffered interpolations by heretics. Rufinus demonstrates that literary frauds and forgeries carried out by heretics were widespread and affected many writers. He may have been misled by his intense respect for Origen's genius, and he certainly exaggerated when he claimed that all the doctrinal errors to be met with in Origen's works were due to interpolations.

In this second volume of translations from the Iberian Fathers appear the works of two seventh-century writers. From the first of these, bishop Braulio of Saragossa, a figure in Visigothic literature second only to St. Isidore of Seville, comes an extensive collection of letters. Braulio's letters are joined by the life of a near contemporary, St. Emilian, and by a valuable list of the writings of Isidore, under whom Braulio studied.