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A patient and faithful working of primary Thomistic texts, this volume presents a systematic and unified character of Aquinas's theory of moral agency as it relates to human action. Focusing especially on the Summa theologiae, Ralph McInerny carefully argues that Aquinas's theory of moral action stands up to contemporary needs and remains adequate against contemporary criticism.

Thirty-nine of Origen's homilies on the Gospel of Luke survive in Jerome's Latin translation. Origen preached them in Caesarea, perhaps around 234 or 240, to a congregation of catechumens and faithful. Most of the homilies are short; on average, they treat about six verses of the Gospel and would have lasted between eight and twelve minutes.

Gregory Roccas book is a uniquely valuable contribution to the literature of Thomism. It is at present the most complete and careful coverage we have of St. Thomass position on how we can speak intelligibly, philosophically, about God. . . . The author has the balance between positive and negative theology in St. Thomas exactly right. . . . In a very rich and eloquent conclusion the author sums up what he considers the unique contribution of St. Thomas: namely, his carefully balanced interweaving of positive and negative theology that reveals the tensioned structure of any truth about God (a beautifully terse and insightful phrase!).The Thomist

Renowned for his homiletic virtuosity, Augustine has been credited with hundreds of sermons. This collection of eighty-two sermons on the holy days and seasons of the Christian calendar includes specimens of Augustine's preaching on Christmas, New Year, Epiphany, Lent, the Easter Vigil, Easter Sunday, the Easter season, and Ascension, as well as exhortations to Christians who were newly baptized (at the Easter Vigil). His conversational tone and his penchant for images and symbolism are outstanding features of this collection.

Two friends of St. Paulinus of Nola introduce this miscellaneous volume. Niceta, a bishop in what is now Yugoslavia, offers five mainly pastoral works, while Sulpicius Severus, from South France, gives us in the Life of St. Martin and in the related Letters and Dialogues the basic story of the ever appealing third bishop of Tours. South France is again the source of the two remaining works here offered, the writings of two contemporaries who in some points took opposing views on the spread of St. Augustine's theology, Vincent opposing some parts of it, Prosper espousing it. Vincent's Commonitories contain the famous threefold test of Catholicity: "what has been believed everywhere, always, and by all."

Salvian, a monk and priest of fifth-century Gaul, is best known for his treatise De gubernatione Dei, which excoriates the corruption among the aristocracy and the vices infecting all social classes, and which expresses the writer's faith in divine providence despite the pervasiveness of the evils that he observes. This work, together with nine letters and a pseudonymous treatise, Ad Ecclesiam, comprise the entire corpus of Salvian's extant writings, all of which are offered in English in this volume.

From the very beginning Christianity was a religion of booksa lived, but also a written faith. The essays in this collection focus on the ways in which books were produced, used, treasured, and conceptualized in the early Christian centuries (AD 100600). During this crucial period, just after the New Testament writings were composed, Christianity grew from the religion of a tiny minority in the eastern Roman Empire to the religion of the empire itself, and beyond. To no small extent, this success was based on the power of its books.

This volume presents several treatises of St. Cyprian (200/10?-258) in translation. To Donatus (Ad Donatum) is a monologue written shortly after Cyprian's baptism in 246 in which he extols his spiritual rebirth in the sacrament of baptism. Literary criticism has come to view this treatise as a model for St. Augustine's Confessions. The Dress of Virgins (De habitu virginum) written in 249 is addressed to women ("flowers in the Church's garden") who have dedicated their lives to God's service. In this treatise on virginity Cyprian warns these women against seeking finery and the pitfalls of worldliness.The Fallen (De lapsis), written in 251, deals with the problems encountered in reconciling with the Church those who had defected during the time of persecution. These problems were acute especially after the Decian persecution. The Unity of the Catholic Church (De unitate ecclesiae), written very likely in 251, is directed in the first place against the Novatian schism. This treatise contains the famous words: "He cannot have God for his father who does not have the Church for his mother."The Lord's Prayer (De oratione dominica) is as the title indicates a commentary on the Our Father. Many of its words and phrases remind one of Tertullian whom Cyprian admired greatly. To Demetrian (As Demetrianum) is a vigorous defense of Christianity against pagan calumnies. Mortality (De mortalitate) written perhaps in 252 or later has often been described as being a pastoral letter of a bishop to comfort and console his flock during a time of trial and tribulation.Work and Alms (De opere et eleemosynis) is a treatise that may have been written in 252 or even later. It is a warm and heartfelt exhortation of a bishop to his flock encouraging them to do good works. The Blessing of Patience (De bono patientiae), written sometime during the year 256, has frequently been described as a sermon delivered during the controversy over the validity of heretical baptism in northern Africa.Jealousy and Envy (De zelo et livore) like the preceding treatise greatly resembles a sermon delivered on the topic in the title. It was probably written between 251 and 257. To Fortunatus (Ad Fortunatum), a work replete with quotations from Scripture to encourage a Christian in time of persecution, was probably written between 253 and 257. In its original Latin this treatise is an important witness to the text of the Bible before St. Jerome's revisions. That Idols are not Gods (Quod idola dii non sint) is a relatively unimportant work when judged on the basis of its content. Modern patristic scholars seriously doubt its authenticity.

Presenting a commentary on the Octateuch, this work adopts the format of question and answer. It allows the expositor to focus attention on particularly challenging passages that could give rise to misunderstanding.

This volume of the Homilies of Saint Jerome contains fifteen homilies on Saint Mark's Gospel, Homilies 75-84. In general, as in Volume 1, Morin's text has been followed as reproduced in the Corpus Christianorum, series latina 78.The editors of the Corpus have added two homilies, one delivered on the Feast of the Epiphany from the Gospel of our Lord's baptism and on Psalm 28, edited by B. Capelle; the other on the First Sunday of Lent, edited by I. Fraipont. In the present volume, they are Homilies 89 and 90.Dom Germain Morin, as noted in the Introduction of Volume 1 of this translation, discovered fourteen homilies, providing a second series on the Psalms, in four Italian Codices dating from the tenth and fifteenth centuries. He examined with great care their probable identity with, or relationship to, the lost homilies of Saint Jerome catalogues in De viris illustribus 'on the Psalms, from the tenth to the sixteenth, seven homilies.' There is more work to be done and many problems to be resolved, however, before this identification can be established with certitude. This chief obstacle is that of chronology. The De viris illustibus was written in all probability in 392-393, whereas the homilies appear to have been written in 402, the date determined by the study of Dom Morin. Other scholars, as U. Moricca, A. Penna, G. Grützmacher, give 394 and 413 as the earliest and latest dates, respectively, for all the homilies.There is question also whether the Septuagint or the Hebrew Psalter was in the hands of Jerome when he wrote or preached the homilies on Psalms 10 and 15. They seem, in fact, to have been written rather than delivered, for he speaks of readers rather than hearers. They differ from the regular series of sermons in their greater erudition, more sophisticated language, many Greek expressions, and variations from the Hexapla. The closing doxology so characteristic of the other sermons is missing in them. They are much longer, and Jerome speaks of certain details as if he had already explained them. On the whole, they give evidence, too, of greater care in preparation.

A contemporary of the emperor Constantine, Bishop Eusebius of Caesarea invested a considerable portion of his scholarly energy in a sweeping history of the Church from the era of the apostles until his own. In this volume of the Fathers of the Church series, Books Six through Ten of his Historia ecclesiastica describe the actors and events from the persecution of Septimius Severus (Roman emperor, 193-211) until the Constantinian era of toleration and the restoration of the churches. An oft-consulted source on the life of Origen (mid-third century), Eusebius's writing reveals his own perspective on divine providence acting in history.

Eusebius was commonly known among the ancients as Eusebius of Caesarea or Eusebius Pamphili. The first designation arose from the fact that he was bishop of Caesarea for many years; the second from the fact that he was a close friend and admirer of Pamphilus, a proselyte of Caesarea and a martyr. At least forty contemporaries bore the same name, among which the most famous were Eusebius of Samosata--and so arose the necessity of distinguishing him from these others by specific designation.The year of the Edict of Milan, which divides the first from the second epoch of Church history, does like service for the life and for the literary medium of the Church's first historian. According to the growing assent of scholars, 313 marks off chronologically the Alexandrian from the Byzantine period of Greek literature, and it is 313 that cleaves into uneven but appropriate parts that career of Eusebius Pamphilil. In training and in literary taste, Eusebius belongs to the earlier time. Officially and in literary productivity, he belongs to the later. It was shortly after 313 that Eusebius became a bishop, as it was, for the most part, after 313 that his works were actually composed. Of events contemporary with these later years, Eusebius recorded much that is valued, but it is for what he tells of the earlier period--of the days before the Peace of the Church--that he looms so large in the history of history and of literature. Through him--through him almost alone--are preserved to us the feeble memories of an age that died with himself.Of the facts of his life we know little. Neither the place nor the year of this birth is known. The best conjecture makes Palestine his native land and assigns to the period 260-264 the date of his birth. Caesarea in Palestine may have been his native city. All the known associates of his youth at any rate, and the chief activities of his maturity, are linked with her. He was certainly not born a Jew, but that he was born a Christian we do not know. His parents, whether pagan or Christian, were not of high rank. The fact that Arius, when writing to Eusebius of Nicomedia, refers to his namesake of Caesarea as 'your brother who is in Caesarea' cannot with confidence be taken literally. Arius might well call them brothers because they were associated in theological sympathies as well as in episcopal office. Of his parentage and relationship, then, essentially nothing is known.

Illustrates how Christian faith is not an alternative to reason, but rather an enhancement of it. Reflecting on the mysteries of Creation, the Holy Trinity, the Incarnation, and the Eucharist, this work examines the ways in which Christian faith contributes to the understanding of the human person.

Cyril's life of some seventy years, placed in the very center of the fourth century, epitomizes much that was characteristic of the period and the locale. Bishop of Jerusalem for nearly forty years, he experienced three expulsions from his see, these due as much to politico-ecclesiastical rivalry as to his participation in the contemporary theological controversies, in which Cyril played an important and still disputed role. The present volume carries about half of the bishop's most valuable production, a series of catechetical lectures for Lent and Easter week.The introductory lecture (the Procatechesis) admitted the catechumens to the instructions to follow. Of these, the Catecheses proper, the first twelve appear in this first volume, the remaining six, with the five Mystogogical Lectures (for Easter Week), to come in Volume 2. The conferences are based firmly in the sacraments and in the successive articles of the Creed. It is upon the Creed and the various forms of it with which Cyril was involved that much of the extended Introduction centers. Cyril's body of catechetical lectures, which has been called "one of the most precious treasures of Christian antiquity," can make a telling contribution to the catechetical renewal within the Church of today and to the study and devotion of clergy and layfolk alike.

This volume presents for the first time in the Fathers of the Church series the work of an early Christian writer who did not write in either Greek or Latin. It offers new English translations of selected prose works by St. Ephrem the Syrian (c. A.D. 309-373). The volume contains St. Ephrem's Commentary on Genesis, Commentary on Exodus, Homily on Our Lord, and Letter to Publius. The translators have enhanced the volume with a general introduction, extensive bibliography, and specific introductions to each of the works. Together these features provide an overview of the major scholarship on St. Ephrem and Syriac Christianity.St. Ephrem, the "Harp of the Spirit," composed prose commentaries and sermons of skillfull charmand grace, in addition to beautiful hymns, during the time he spent teaching at his native Nisibis and at Edessa in Syria. In the two commentaries presented here, Ephrem focuses only on portions of the sacred text that had a particular theological significance for him, or whose orthodox interpretation needed to be reasserted in the face of contemporary heterodox ideas. He does not provide a continuous, verse by verse exposition. The elaborate rhetorical figures and stylistic devices of the Homily on Or Lord andLetter to Publius succeed in creating language and imagery nearly as striking as Ephrem's poetry.St. Ephrem marshaled his considerable theological and rhetorical talent to challenge the appeal that the doctrines of the Arians, Manicheans, Marcionites, and the followers of Bardaisan might have had to the minds and hearts of Syrian Christians. In the face of their rational systems, his was the voice that insisted on the incomprehensibility of the divine nature.

The Julian mentioned in the title is Julian of Eclanum who was born at Eclanum in Italy in 380 and died in Sicily ca. 455. After the death of his wife, Julian joined the clergy of his native diocese and eventually succeeded his father as bishop. With a mastery of Greek and Latin Julian combined a great store of theological learning which, however, was tainted with Pelagian errors. Because of his support of Pelagius Julian himself was condemned, deposed and expelled from Italy. In his authentic work, four books to Turbantius, three letters, and eight books to Florus, Julian's heterodox teachings reduced grace to a simple, protective, divine assistance and practically denied that the taint of Adam's sin passed on to the human race. In Against Julian Augustine stresses in the first two books the traditional teachings of the Church found in the Fathers and contrasts their teaching with the rationalism of the Pelagians. Thereupon he refutes the error of the Pelagians that grace is given according to merits. To refute the Pelagian error concerning concupiscence Augustine explains the Pauline teaching "that each one may know how to possess his vessel." In the concluding book we find a detailed explanation of the practice of infant baptism. This section is a valuable witness to the ritual of baptism as it was conferred in the age of the Fathers.

Romanus Cessario has composed a short account of the history of the Thomist tradition as it manifests itself through the more than seven hundred years that have elapsed since the death of Saint Thomas. The book includes an exposition of Thomism's major theological and philosophical themes.

A study of key works in the Western literature of love from classical Rome to the late middle ages which focuses on the ideologically saturated discourse of love's labour contained in them, and thus explores them in the context of ancient and medieval theories of labour and leisure.

Reprint. Originally published: 2nd ed., 1950

Most readers are quite likely to have some basic information about St. Cyprian (d. 258), St. Ambrose (ca. 339-397) and St. Augustine (354-430). Fewer readers are likely to be equally informed about St. Anthony (251?-356), St. Paul the Hermit (d. ca.340), St. Hilarion (ca. 291-371) and St. Epiphanius (438/439-496/497). Perhaps hardly any reader is acquainted with the holy monk Malchus, presumably a contemporary of St. Jerome (ca. 342-420) and son of a tenant farmer near Nisbis.Most of the saints' lives presented here, though the volume is entitled Early Christian Biographies, belong in reality to quite another category, hagiography. The primary requisite of this genre is to serve a religious purpose: edification. Herein hagiography differs considerably from a modern critical biography which demands historically verifiable events and accounts. Nevertheless the account of Malchus, as it is presented in this volume, is unique. St. Jerome writes: "Drawn by curiosity I approached the man and inquired with eager interest if there were any truth in what I had heard. He related the following story" (p. 288). If we may take St. Jerome at his word, the Life of Malchus could well be an autobiography. In any event, many generations have come to look upon these accounts as classics.

Gregory of Nazianzus was born into an aristocratic Christian family in Cappadocia during the reign of the emperor Constantine. He received a superb education in Athens and entered into the monastic life with his classmate and friend Basil (who would become known as "Basil the Great"). After reluctantly submitting to ordination to the priesthood in 362, he subsequently became the Bishop of Sasima. Upon the accession of Theodosius I to the imperial throne in 379 and the convening of the Council of Constantinople in 381, Gregory was summoned to the eastern imperial capital to serve as bishop of that city and as presider over the council. The unfortunate incidents that occurred in Constantinople at that time impelled Gregory to retire to his boyhood home and to devote himself to writing. The autobiographical poems in this volume relate the events of his life through his own unique perspective.

This work aims to reopen the fundamental question of being. It raises the question of being after the natural sciences and phenomenology have run their course and pursues it according to a method that is properly metaphysical as well as critical.

Marius Victorinus, a contemporary of St. Ambrose and one who had considerable influence on St. Augustine--he has been styled "an Augustine before Augustine"--is an important Fourth-Century Neoplatonist. Before his conversion to Christianity Marius Victorinus wrote commentaries on works of Cicero and translated Aristotle's tracts on logic and some Neoplatonic books into Latin.After his conversion, probably A.D. 354, he turned his vast learning to the composition of theological treatises in refutation of Arianism and the errors of Ursacius and Valens expressed in the Creed of Sirminum (357) as well as those of Basil of Ancyra and of the Homoeans in the credos of Sirmium and Rimini in 359.The Theological Treatises on the Trinity contain the following: two letters, one from Candidus the Arian to the Rhetor Marius Victrorinus and the addressee's reply. Both documents are quite probably literary devices helping to bring into sharp focus the matters under discussion. These are followed by four books Against Arius, a short treatise demonstrating the necessity of accepting the term homoousios (of the same substance), and three Hymns, mostly in strophic structure, addressed to the Trinity and explaining the names and functions of the divine Persons in salvation history. In the Treatises Marius Victorinus adopts, in addition to the then traditional arguments, Neoplatonic concepts--adapted probably from Porphyry--to present a systematic explanation of the Trinity. Posthumous influences of the Treatises are discernible in works of Alcuin.The present translation is made from the latest critical text and has profited greatly from the vast erudition of Pierre Henry and Paul Hadot.

Hans Blumenberg's account of the transition of the world from medieval to modern, given in his 1966 work ""The Legitimacy of the Modern Age"", has received wide attention. Elizabeth Brient begins her own account of the transition with an extensive, critical assessment of aspects of Blumenberg's work.

John Chrysostom, called the "golden-mouthed" for his eloquent preaching, continues in this second volume of the sixty-seven Genesis homilies to provide instruction for the moral reformation of the Christians of Antioch. He continues in Homily 18 with Genesis 3 and finishes in Homily 45 with Genesis 20. They seem to have been delivered perhaps as early as 385, half just before and during Lent and the remainder, from Homily 33 onward, after Pentecost.That Chrysostom favored Antiochene exegesis is clear from his exhortation at the beginning of Homily 20 to "take up the thread of the reading and apply...the teaching from the passage." "You see," he writes, "there is not even a syllable or even one letter contained in Scripture which does not have great treasure concealed in its depth." He artfully interprets the literal spiritual meaning of this treasure for his congregation through inspiring and colorful exegesis.It was Chrysostom's pastoral responsibility to guide his congregation by means of homiletic exegesis. He urged his listeners to take note of the instruction and to give attention to the correction of their own daily lives so as to "proceed to the enjoyment of salvation." The theme of the good man Noe, who remained unaffected by the universal decline of mankind into wickedness, provides the example for the moral improvement of his listeners in Homilies 23-29, as does the hospitality of Abraham in Homilies 41-45.The Genesis homilies reveal Chrysostom as commentator, preacher, moralist, and profoundly theological and precise exegete of Scripture, the truth of which he teaches for the betterment of this congregation.

The English translation of two of Chrysostom's treatises, written about 378 and 382, aimed at provoking the divinity of Jesus Christ. In Discourse in Blessed Babylas and Against the Greeks, Chrysostom responds to specific attacks on Christianity by such philosophers as Porphyry, using historical narrative and the arguments of fulfilled prophecies to prove Christ's divinity.

The Homilies on St. John's Gospel come from the period in which Chrysostom attained his greatest fame as pulpit orator, the years of his simple priesthood at Antioch (386-397). This was the peaceful period in Chrysostom's life that preceded his elevation to the episcopacy as patriarch of Constantinople (398), wherein adverse imperial and ecclesiastical reaction to his program of moral reform led to his deposition, banishment, and all by martyr's death (407). The 88 Homilies, which date from about 390, work systematically through the text of St. John's Gospel and thus form a commentary upon it. In his exposition Chrysostom reflects his youthful Antiochene training in the interpretation of Holy Scripture through his emphasis upon the literal or historical meaning of the sacred text. The exposition focuses sharply on practical morality and thus often supplies telling information about fourth-century life and times. The homilies show the flowering of Chrysostom's intensive study of rhetoric and are especially commendable for their command of imagery. The first 47 Homilies carry Chrysostom's commentary through Chap. 6.54-72; the remaining 41, extending the commentary through to the end of the Gospel, are contained in Vol. 41 of this series.

In this volume Christopher Dawson outlines his main thesis for the history of culture, which was his life's work. He contends that religion is the soul of a culture and that a society or culture which has lost its spiritual roots is a dying culture. The work challenges the doctrine of progress.

Investigates the classical roots of Western culture and its religious sources in order to find its underlying intellectual and spiritual commitments. The essays are written from a single vantage point - one associated with Thomas Aquinas, though their natural law outlook is far older.