This edition of The Church: Message of the Fathers of the Church, Volume 4 by Thomas P. Halton is a digitally scanned facsimile of the original 1985 edition published by Michael Glazier.
This is a fascinating romp through the ranks of the pre-Socratic Philosophers; all seventeen of them presenting their different theories on the first principle, or starting point, of the origin of the universe (was it water or air, etc.). This is a common motif in the early Greek apologists. For instance, Pseudo-Justin, Cohort. ad Graec. 8 reads: It is logical, then, since you cannot learn any religious truths from your own teachers, whose ignorance is evident to you from their contradictions, to turn to our [Christian] forefathers. But the present work is outstanding for the presentations of the seventeen philosophers. Take chapter 18 as a sample: My soul up to now has busied itself with these concerns to get the measure of the universe. But Epicurus, leaning forward, says to me: My friend, you have merely measured a single world, but there are many unlimited worlds. So, once more I am compelled to measure other heavens, other upper airs, and these are numerous. So, having gathered provisions sufficient for a few days, I will embark on a tour of the worlds of Epicurus. Entering a new world, just like entering another city, I will measure the whole in a few days. And from there I fly on to a third world, then a fourth, a fifth, a tenth, a twentieth, a thousandth, and so on. Doesn't this sound as modern as a news bulletin from the Aeronautical Satellite Space Center in the second half of the twentieth century? Judged by this two-tiered description of the early Christian apologetical enterprise, we can conclude that Hermias accomplishes something of a doxographical tour-de-force on the first part, but, as far as our surviving evidence goes, stops short of the second. To show disarray in the ranks of the philosophers, however, was the necessary clearing-ground in apologetics for the presentation of Christian revelation. It was also a useful school exercise for prospective philosophers and theologians in the school of Origen.
Angels occupy a significant space in contemporary popular spirituality. Yet, today more than ever, the belief in the existence of intermediary spirits between the human and divine realms needs to be evangelized and Christianized. Angels and Demons offers a detailed synthesis of the givens of the Christian tradition concerning the angels and demons, as systematized in its essential principles by St. Thomas Aquinas. Certainly, the doctrine of angels and demons is not at the heart of Christian faith, but its place is far from negligible. On the one hand, as part of faith seeking understanding, angelology has been and can continue to be a source of enrichment for philosophy. Thus, reflection on the ontological constitution of the angel, on the modes of angelic knowledge, and on the nature of the sin of Satan can engage and shed light on the most fundamental areas of metaphysics, epistemology, and ethics. On the other hand, angelology, insofar as it is inseparable from the ensemble of the Christian mystery (from the doctrine of creation to the Christian understanding of the spiritual life), can be envisioned from an original and fruitful perspective.
The Zhenzheng lun 甄正論 (T 2112, Treatise of Revealing the Correct) is a Chinese Buddhist apologetic treatise with a distinct anti-Daoist stance in three juan. It is organized as a dialogue between a Daoist, the "Venerable Obstructed by Customs" (zhisu gongzi 滯俗公子), and the Buddhist "Master Revealing the Correct" (zhenzheng xiansheng 甄正先生) in which the former is gradually led towards an orthodox Buddhist understanding by the latter through the refutation of his various arguments against Buddhism. Composed in the late 7th century, the text was authored depending on the political interests and strategies of Wu Zhao武曌 (624–705), who in 690 was enthroned as Empress Wu Zetian 武則天. This study of Thomas Jülch offers a richly annotated and complete translation of the Zhenzheng lun along with an introductory part that focuses on reconstructing the political and propagandistic circumstances relevant to the understanding of the Zhenzheng lun.
The Catholic University of America Press is proud to present the third volume in its Sayings of the Fathers of the Church series. Featuring esteemed scholars and writers compiling material from our acclaimed Fathers of the Church volumes, each title is devoted to select areas of theology. The inaugural volumes covered the Seven Deadly Sins and the Four Last Things, and now we turn to The Holy Mass. The documents of early Christianity are rich in mentions of the Mass and its component parts. Sometimes they’re detailed descriptions, sometimes quick allusions. In this volume Mike Aquilina, a popular author on early Christianity, takes readers step by step through the Mass, from the Sign of the Cross through the Dismissal, illuminating the way with the words of the Fathers. Along the way readers encounter familiar rites, words, and gestures, but also familiar complaints — about long homilies, bad singing, liturgical abuses, and distracted congregations. The Holy Mass is divided into chapters based on the parts of the Mass known to modern Catholics of the Roman Rite. The Mass did not follow this sequence through the entirety of the era of the Fathers. Gregory the Great moved the position of the Lord’s Prayer. There were geographic variants for the placement of the Sign of Peace. Some ancient liturgies lacked a specific penitential rite — though all the liturgies had a penitential dimension to their prayers. Mike Aquilina’s introduction provides historical context and describes the rich development of the liturgy through the Church’s first few centuries. A foreword by Thomas Weinandy, a member of the Vatican’s International Theological Commission, speaks of the relevance of this material for worshipers today.
A Case for Mixed-Audience with Reference to the Warning Passages in the Book of Hebrews discusses the nature of the warnings in Hebrews and how these warnings relate to the theological question of the eternal security of believers. The main argument is that these warnings are intended to target a particular segment of the author's community, about whose appropriation of and subsequent attitude toward the Christian message he was deeply concerned. That is to say, while the book of Hebrews is addressed as a message of encouragement to the community as a whole, its warnings are aimed at a certain element in the community whose salvation is threatened by a possible dangerous course of action. The book implies that while the author is persuaded that the majority in the community are genuine believers, there are some about whose salvation he doubts; hence the «case for a mixed-audience». What is threatened, therefore, is not a salvation already possessed, but the salvation of those in danger of coming up short. Theologically, the work falls within the sphere of the Calvinistic-Arminian debate regarding the assurance of salvation and the perseverance of the saints. It argues strongly for the Calvinistic position, but does so within the confines of the discipline of biblical studies, and lends extensive exegetical support to the Calvinistic position on the warning passages. The book is highly recommended for Bible College and seminary students and professors, as well as pastors and lay leaders who must give answers to their parishoners on those tough warning passages in Hebrews.
This is a fascinating romp through the ranks of the pre-Socratic Philosophers; all seventeen of them presenting their different theories on the first principle, or starting point, of the origin of the universe (was it water or air, etc.). This is a common motif in the early Greek apologists. For instance, Pseudo-Justin, Cohort. ad Graec. 8 reads: "It is logical, then, since you cannot learn any religious truths from your own teachers, whose ignorance is evident to you from their contradictions, to turn to our [Christian] forefathers." But the present work is outstanding for the presentations of the seventeen philosophers. Take chapter 18 as a sample: My soul up to now has busied itself with these concerns to get the measure of the universe. But Epicurus, leaning forward, says to me: "My friend, you have merely measured a single world, but there are many unlimited worlds. So, once more I am compelled to measure other heavens, other upper airs, and these are numerous. So, having gathered provisions sufficient for a few days, I will embark on a tour of the worlds of Epicurus. Entering a new world, just like entering another city, I will measure the whole in a few days. And from there I fly on to a third world, then a fourth, a fifth, a tenth, a twentieth, a thousandth, and so on." Doesn't this sound as modern as a news bulletin from the Aeronautical Satellite Space Center in the second half of the twentieth century? Judged by this two-tiered description of the early Christian apologetical enterprise, we can conclude that Hermias accomplishes something of a doxographical tour-de-force on the first part, but, as far as our surviving evidence goes, stops short of the second. To show disarray in the ranks of the philosophers, however, was the necessary clearing-ground in apologetics for the presentation of Christian revelation. It was also a useful school exercise for prospective philosophers and theologians in the school of Origen.
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