New Blackfriars, Volume 103, Issue 1105, Page 322-325, May 2022.

Despite an enormous amount of literature on St Augustine of Hippo, this work provides the first examination of what he taught about the resurrection of Jesus Christ. Augustine expounded Christ's resurrection in his sermons, letters, Answer to Faustus the Manichean, the City of God, Expositions of the Psalms, and the Trinity. Saint Augustine on the Resurrection of Christ: Teaching, Rhetoric, and Reception explores what Augustine held about the centrality of Christ's resurrection from the dead, the agency of Christ's resurrection, and (...) the nature of his risen existence. Leading scholar, Gerald O'Collins, investigates the impact of his resurrection on others and his mediatory role as the risen High Priest. O'Collins then unpicks Augustine's rhetorical justification for the resurrection of Christ: evidence from creation, human history, and the desires of all human beings. This groundbreaking study illustrates the enduring significance of Augustine's teaching on and apologetic for the resurrection, and updates, augments, and corrects what Augustine held. (shrink)

O'Collins, Gerald As far as I know, very little research indeed has focused on how particular journals, whether they were scholarly quarterlies, monthlies, or weekly papers, first followed and interpreted the proceedings of the Second Vatican Council and then did the same for the implementation of the council in succeeding years. Beyond question, journals played a subordinate role when compared with the world's bishops and, of course, with the popes and their collaborators in Rome. Nevertheless, Catholic and other journals (...) were and often remain significant in the story of Vatican II's reception. They deserve more historical and theological attention. Let me offer one sample of what I have in mind, the way in which the London 'Tablet' covered the opening session of the council. (shrink)

O'Collins, Gerald Different templates are available for assessing where Pope Francis has been leading the church since his election on 13 March 2013. The fiftieth anniversary of the closing of the Second Vatican Council on 8 December 1965 suggests one broad template for interpreting and evaluating the Pope's continuing contribution. It is not that Francis has been beating the drum about the teaching of Vatican II and how he wants to put it into practice. Yet much of what he (...) has already taught and done shows him picking up themes of the council's teaching and taking them further. He is faithful to Vatican II, with a fidelity that is properly creative. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

O'Collins, Gerald Where was Christology, as developed not only by Roman Catholics but also by other Christians, heading when the Second Vatican Council closed on 8 December 1965? Any adequate stocktaking should take note of what was ending and what had already begun and would affect the future path of Christology.

Une Vie de Jésus par Karl Heinrich Venturini développait deux hypothèses : Jésus était en rapport avec les Esséniens, et il avait survécu à la crucifixion. Dans son Geschichte der Leben-Jesu Forschung, A. Schweitzer montre que Venturini a été plagié durant tout le XIXe siècle. Le présent article passe en revue douze auteurs du XXe siècle qui ont reproduit les thèses de Venturini. L'article évalue ensuite de façon critique la dernière version de Venturini, le Jesus and the Riddle of the (...) Dead Sea Scrolls de Barbara Thiering. (shrink)

During his pontificate John Paul II received the teaching of Nostra Aetate: by interpreting the mystery of human suffering in the light of Christ; by linking religions and cultures; by recognizing the universal activity of the Holy Spirit; by constantly showing his friendship for Jews; by encouraging Catholics to collaborate with all people in the defence of life and all moral values. Nostra Aetate speaks of the revelatory and salvific dimensions of the divine self-communication , and pushes us into confessing (...) Christ not only as universal Saviour but also as universal Revealer. (shrink)

Après un séminaire international, interdisciplinaire et oecuménique sur la résurrection de Jésus à Pâques 1996 à New York, l'A. et deux autres participants en ont édité les travaux . Depuis, les critiques n'ont cessé de passer du rejet du livre comme «difficile à commenter» et «plutôt décevant» et «avec rien de très neuf à dire» à sa reconnaissance comme «remarquable» ou «la meilleure théologie chrétienne». Ici l'A. engage un dialogue avec quelques-uns des critiques et ajoute des points à l'oeuvre publiée (...) précédemment. (shrink)

We provide an empirical investigation of leadership characteristics and social justice issues in the context of financial literacy service-learning. Using a unique dataset of student self-ratings, we find that students experience statistically significant increases in 8 of the 10 leadership dimensions and 7 of the 7 social justice issues examined in this study. Leadership dimensions include: persuasion, building community, “commitment to the growth of people,” stewardship, empathy, awareness, foresight, and listening. Interest in social justice issues include: dignity of the human (...) person, community and the common good, rights and responsibilities, option for the poor, dignity of work, solidarity, and care for God’s creation. The statistically significant increases in these dimensions following the completion of the service-learning suggest positive effects on students’ self-perception of leadership qualities and interests in social justice issues: business school students sense improvement in nurturing growth of employees and colleagues, commitment to serving the need of others, understanding and empathizing with others, ethics, ability to foresee the likely outcome of a situation, and listening intently to others. As a consequence of the financial literacy service-learning, we believe that business students become more prepared toward becoming ethical leaders and citizens with compassion to serve the world for the well-being of all people, rich and poor alike. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 145 sustain such a view. Second, there are a couple of peccadillos concerning the chronology of Aquinas's writings: the " young Aquinas " of the third book of the Commentary on the Sentences (p. 24, note h) is distinguished from the "mature Aquinas " of question 22 of the De veritate (p. 26), though only four years actually searate them (1255 and 1259 approximately) ; there is (...) mention of " Aquinas' constant teaching, from his Commentary on Aristotle's Peri hermeneias to the Summa theologica " (p. 296, n. 12), though the former is dated to 1269-71 and the latter to 1266-73. Third, I have some stylistic cavils about the excessive use of cross-referencing, which tends to clutter the text, and the lavish use of italics, which distracts rather than aids the reader; it almost seems as if the author lacks confidence in the reader's wit and memory. Even with these minor failings, this is a book which has much to recommend it. Dominican School of Philosophy and Theology Berkeley, California GREGORY RoccA, O.P. The Eyes of Faith. By PIERRE RoussELOT, S.J. New York: Fordham University Press, 1990. Pp. 117. $27.50 (cloth). Although small in size, this long-awaited English version of The Eyes of Faith will make an important contribution to our knowledge of Thomism. In addition to Joseph Donceel's translation of Rousselot's famous articles, the volume contains Avery Dulles's translation of his reply to the objections raised against them by Hippolyte Ligeard and Stephane Harent and the summary of Rousselot's theology of faith made by the General of the Society of Jesus, Wlodimir Ledochowski. Although Rousselot was without question one of the outstanding Thomists of this century, his teaching career was very short. Appointed to the faculty of the lnstitut Catholique de Paris in 1909, the year after he received his doctorate from the Sorbonne, Rousselot was mobilized in 1914 and killed in battle in 1915; that early death prevented him from taking part in the remarkable flowering of NeoThomism after the First World War. Of Rousselot's major publications only one, The Intellectualism of Saint Thomas, has been translated into English. The companion work, The Problem of Love in the Middle Ages, published with The Intellectualism in 1908, has been available to English-speaking readers only through secondary sources; it has never been translated. The same has been true both of " The Eyes of Faith," the pair of ground-break- 146 BOOK REVIEWS ing articles on the theology of faith which Rousselot published in 1910, and the set of companion articles which were published in the same year to justify the philosophical foundations on which that theology was built. Scattered rather widely through a number of French reviews, this important set of articles has never been easy for Englishspeaking Thomists to find and, as a result, their knowledge of Rousselot 's theology-and, to some extent, of his philosophy-has had to come to them at second hand. For Thomists this has, of course, been regrettable because of Rousselot 's importance in the history of Neo-Thomism. Years after his death, even in the middle of this century, his influence on the teaching of philosophy and theology in the Society of Jesus remained quite strong, despite the cautions expressed about it by the Order's General. One sign of that influence, perhaps indirect, can be seen in the later work of Bernard Lonergan. Lonergan's cognitional theory and the theological method which he built upon it were justified by the distinction between ratio and intellectus which Lonergan saw in Saint Thomas's philosophy of knowledge. Rousselot had begun the study of that distinction and decades later-in the interval between the appearance of Lonergan's "Verbum" articles and his history-making InsightPegaire was to carry it further in his historical study " lntellectus " et "ratio" selon saint Thomas d'Aquin. In the early years of this century, Rousselot and his Belgian confrere Joseph Marechal attached themselves to the movement in the Society of Jesus away from Suarezianism, a trend which earlier Jesuit Thomists like Giovanni Cornaldi and Louis Billot had started. But unlike these earlier Jesuit Thomists and in opposition... (shrink)

Each contributor to this volume, collected in conjunction with St. Louis University's sesquicentennial celebrations, addresses himself to the title topic in terms of his own field. The first part of the book contains essays grouped loosely under the theme "The Environment of Learning." This section is introduced by Ong with a thumbnail portrait of the knowledge explosion, its history, its technological apparatus, its social implications, and its undergirding presupposition: a faith in the intelligibility of the universe. Other essays in the (...) section cover university education, education in Africa, international politics, urban problems, and architecture. In his essay, McLuhan moves from a discussion of architecture to an explanation of a certain art form which integrates separate environmental fragments into a gestalt fusion of artist, art form, and art work. This art form, this "happening," for post-mechanical man is the environment itself plus the programmed structuring of its elements. John Macquarrie builds a doctrine of human responsibility using the creation myth and a little Heidegger to portray man not as the sovereign over creation but as its steward and guardian. The second section deals with specific areas of knowledge. J. R. Zacharias leads off with a superficial account of how scientific training, with its emphasis on objectivity, can lead to moral sureness and of how scientists make moral decisions. This ethical emphasis is maintained as other contributors in biology, law, and business discuss the impact of technology in their area and the "way out" possibilities of the future. The final three essays are moderate by comparison. J. D. Collins, speaking for philosophy, points out that philosophers are characteristically more concerned with their past than with their future, that they delay in order to reflect when others barge ahead, and that consequently for them the knowledge explosion has also been a knowledge implosion. However, he does manage a discussion of philosophy's new "developing patterns," the most significant for him being the convergence of phenomenology and language analysis. M. Eliade gives a short account of the history of religions, and Karl Rahner ends the book with a crisp essay relating Christian eschatology to secular ideologies of the future.--S. O. H. (shrink)

Dès le Ier siècle, quantité d'objections ont été soulevées contre la foi en l'Incarnation, c'est-a-dire contre le dogme selon lequel le Fils éternel de Dieu a vraiment assumé une existence humaine, pour apporter le salut à l'humanité. L'article examine et répond à certaines des objections soulevées d'un point de vue biblique, théologique et philosophique par une version révisionniste récente de la foi en l'Incarnation, à savoir le livre de John Hick : The Metaphor of God Incarnate.

Books reviewed:Renate Egger‐Wenzel, Ben Sira's GodPaul J. Achtemeier, Joel B. Green and Marianne Meye Thompson, Introducing the New Testament, Its Literature and TheologyI. Boxall, Revelation: Vision and Insight. An Introduction to the ApocalypseS. Moyise, Studies in the Book of RevelationG. R. Osborne, Revelation: The Baker Exegetical Commentary on the New TestamentN. T. Wright, The Resurrection of the Son of GodGillian Clark and T. Rajak, Philosophy and Power in the Graeco‐Roman World: Essays in Honour of Miriam GriffinRichard Paul Vaggione, Eunomius of (...) Cyzicus and the Nicene RevolutionStephen T. Davies, Daniel Kendall S. J. and Gerald O'Collins, The Incarnation. An Interdisciplinary Symposium on the Incarnation of the Son of GodRichard Cross, The Metaphysics of the IncarnationHugh Connolly, SinAnthony W. Bartlett, Cross Purposes: The Violent Grammar of Christian AtonementStanley Hauerwas, With the Grain of the Universe: The Church's Witness and Natural TheologySarah Coakley, Powers and Submissions: Spirituality, Philosophy and GenderChristopher Cocksworth and Rosalind Brown, Being a Priest Today: Exploring priestly identityRandall Balmer, Encyclopedia of EvangelicalismKate Armstrong, Crisis and RepetitionAnthony A. Barrett, Livia: First Lady of Imperial RomeGerhard Podskalsky, Von Photios zu Bessarion: Der Vorrang humanistisch geprägter Theologie in Byzanz und deren bleibende BedeutungNicola Coldstream, Medieval ArchitectureW. J. Armstrong, J. A. W. Hellmann and W. Short, Francis of Assisi: Early Documents, IIIEllen E. Kittell and Thomas F. Madden, Medieval and Renaissance VeniceTheodor Dieter, Der junge Luther und Aristoteles: Eine historisch‐systematische Untersuchung zum Verhältnis von Theologie und PhilosophieAndrew Brown, Church and Society in England, 1000–1500Renate Blumenfeld‐Kosinski, Duncan Robertson, and Nancy Warren, The Vernacular Spirit: Essays on Medieval Religious LiteratureBarry Collett, Female Monastic Life in Early Tudor England, with an Edition of Richard Fox's Translation of the Benedictine Rule for Women, 1517Marc R. Forster, The Catholic Revival in the Age of the Baroque. Religious Identity in Southwest Germany, 1550–1750W. R. Ward, Christianity under the Ancien Régime 1648–1789Nigel Aston, Religion and Revolution in France 1780–1804Catharine Edwards, Roman Presences: Receptions of Rome in European Culture, 1789–1945Bruce L. Kinzer, England's Disgrace? J. S. Mill and the Irish QuestionJohn Corrigan, Business of the Heart: Religion and Emotion in the Nineteenth CenturyPeter M. Chisnall, John Henry Cardinal Newman: A Man of Courage, Conflict and ConvictionVincent Ferrer Blehl, Pilgrim Journey: John Henry Newman 1801–1845Kester Aspden, Fortress Church. The English Roman Catholic Bishops and Politics 1903–63David Alvarez, Spies In The Vatican: Espionage and Intrigue From Napoleon to the HolocaustPeter McDonough and Eugene C. Bianchi, Passionate Uncertainty: Inside the American JesuitsRuby Blondell, The Play of Character in Plato's Dialogues. (shrink)

Horst Dietrich Preuss, Old Testament TheologyRolf P. Knierim, The Task of Old Testament Theology: Essays, Substance, Method and CasesDaniel Patte, Ethics of Biblical Interpretation: A Re‐evaluationBrian D. Ingraffia, Postmodern Theory and Biblical Theology: Vanquishing God's ShadowJohn Barclay and John Sweet, Early Christian Thought in its Jewish ContextStephen T. Davis, Daniel Kendall and Gerald O'Collins, The Resurrection: An Interdisciplinary Symposium on the Resurrection of JesusMaureen A. Tilley, Donatist Martyr Stories: The Church in Conflict in Roman North AfricaMaureen A. Tilley, The (...) Bible in Christian North Africa: The Donatist WorldL. G. Patterson, Methodius of Olympus: Divine Sovereignty, Human Freedom and Life in ChristJ. H. D. Scourfield, Consoling Heliodorus: A Commentary on Jerome, Letter 60C. Moreschini and D. A. Sykes, St Gregory of Nazianzus: Poemata ArcanaPeter O'Dwyer, Towards a History of Irish SpiritualityUinseann Ó Maid'n, The Celtic Monk: Rules and Writings of Early Irish MonksDáibhíÓ Cróinín, Early Medieval Ireland 400–1200Gerhard Ladner, God, Cosmos, Humankind: The World of Early Christian SymbolismKevin Trainor, Relics, Ritual and Representation in Buddhism: Rematerializing the Sri Lankan Theravãda TraditionSteven F. Ostrow, Art and Spirituality in Counter‐Reformation Rome: The Sistine and Pauline Chapels in S. Maria MaggioreDavid Morgan, Visual Piety: A History and Theory of Popular Religious ImagesColleen McDannell, Material Christianity: Religion and Popular Culture in AmericaSarah Coakley, Religion and the BodyPaul F. Bradshaw and Lawrence A. Hoffman, Life Cycles in Jewish and Christian WorshipGordon P. Jeanes, The Day Has Come! Easter and Baptism in Zeno of VeronaJohn Macquarrie, A Guide to the SacramentsMegan McKenna, Rites of Justice: The Sacraments and Liturgy as Ethical ImperativesDouglas J. Davies, Death, Ritual and Belief. (shrink)

From 1968 until his death in 2003, Gerald Hanratty was professor of philosophy at University College Dublin. In this volume to his memory, Fran O'Rourke has assembled twenty-six essays reflecting Hanratty's broad philosophical interests, dealing with central questions of human existence and the ultimate meaning of the universe. Whether engaged in historical investigations into Gnosticism or the Enlightenment, Hanratty was concerned with fundamental themes in the philosophy of religion and philosophical anthropology. _Human Destinies_ brings together a wide range of (...) approaches to central questions of human nature and destiny. Included are historical studies of classical thinkers of the ancient and medieval periods and of modern authors. "This volume offers a significant contribution to the various fields within philosophy addressed by its authors. Many of the essays have an intrinsic contemporary appeal to scholars and intellectuals concerned with matters touching on both philosophical and theological issues of significance." —_Glenn Hughes, St. Mary's University, San Antonio_. (shrink)

The theme of “presence” holds an ambivalent place in Gerald O'Collins’ Christology. On the one hand the theme is O'Collins’ “most creative contribution to contemporary Christology” and on the other hand the notion itself is a difficult and stubborn concept that can be best understood in an evolutionary way. This deeper analysis of “presence,” which is not offered by O'Collins, occupies a center stage in Bernard Lonergan's Christology. This essay mediates O'Collins’ account of “presence” with Lonergan's evolutionary understanding of (...) the term—a scientific theological account Lonergan worked out in dialogue with phenomenology and the sciences. The paper argues that such a mediation is necessitated by the fact that the meaning of “presence” is key to understanding the Chalcedonian definition of the union of the two natures of Christ, an important Christian dogmatic teaching that both O'Collins and Lonergan consider sacrosanct, and that a clarification of this meaning advances not only Christian understanding of Christ's presence in history, but also Christ's presence in non-Christian religions. (shrink)