This version of Aquinas' Summa contra Gentiles contains the annotations of Joseph Rickaby, early 20th century Jesuit priest and philosopher, alongside the main text. Aquinas meant his treatise to serve as an apologetics handbook for missionaries and philosophers defending the Christian faith against those outside of or hostile to Christianity. The style and content of Aquinas' arguments were particularly relevant to his time. The major religious communities in close proximity to the Christian West- Jewish and Islamic-had developed their various theological views using borrowed terms and ideas from Aristotelian philosophy just as Aquinas himself had.

SOME years ago, a priest of singularly long and varied experience urged me to write “a book about God.” He said that wrong and imperfect notions of God lay at the root of all our religious difficulties. Professor Lewis Campbell says the same thing in his own way in his work, Religion in Greek Literature, where he declares that the age needs “a new definition of God.” Thinking the need over, I turned to the Summa contra Gentiles. I was led to it by the Encyclical of Leo XIII, Aeterni Patris, urging the study of St Thomas. A further motive, quite unexpected, was supplied by the University of Oxford in 1902 placing the Summa Contra Gentiles on the list of subjects which a candidate may at his option offer in the Final Honour School of Literae Humaniores,—a very unlikely book to be offered so long as it remains simply as St Thomas wrote it. Lastly I remembered that I had in 1892 published under the name of Aquinas Ethicus a translation of the principal portions of the second part of St Thomas’s Summa Theologica: thus I might be reckoned some thing of an expert in the difficult art of finding English equivalents for scholastic Latin.

Saint Thomas Aquinas, O.P., also Thomas of Aquin or Aquino; (Aquino, 1225 - Fossanova, 7 March 1274) was an Italian priest of the Catholic Church in the Dominican Order, and an immensely influential philosopher and theologian in the tradition of scholasticism, known as Doctor Angelicus (the Angelic Doctor) and Doctor Communis or Doctor Universalis (the Common or Universal Doctor).[1] He is frequently referred to as Thomas because "Aquinas" refers to his residence rather than his surname. He was the foremost classical proponent of natural theology, and the father of the Thomistic school of philosophy and theology. His influence on Western thought is considerable, and much of modern philosophy was conceived as a reaction against, or as an agreement with, his ideas, particularly in the areas of ethics, natural law and political theory.

SOME years ago, a priest of singularly long and varied experience urged me to write “a book about God.” He said that wrong and imperfect notions of God lay at the root of all our religious difficulties. Professor Lewis Campbell says the same thing in his own way in his work, Religion in Greek Literature, where he declares that the age needs “a new definition of God.” Thinking the need over, I turned to the Summa contra Gentiles. I was led to it by the Encyclical of Leo XIII, Aeterni Patris, urging the study of St Thomas. A further motive, quite unexpected, was supplied by the University of Oxford in 1902 placing the Summa Contra Gentiles on the list of subjects which a candidate may at his option offer in the Final Honour School of Literae Humaniores,—a very unlikely book to be offered so long as it remains simply as St Thomas wrote it. Lastly I remembered that I had in 1892 published under the name of Aquinas Ethicus a translation of the principal portions of the second part of St Thomas’s Summa Theologica: thus I might be reckoned some thing of an expert in the difficult art of finding English equivalents for scholastic Latin.

This is the first major work of the famous mediaeval scholastic theologian John Duns Scotus to be translated into English in its entirety. One of the towering intellectual figures of his age, Scotus has had a lasting influence on Western philosophy comparable only to that of Thomas Aquinas. The questions Scotus discusses on the subject "God and Creatures" were originally presented to him in the course of a quodlibetal dispute, a public debate popular in the thirteenth and fourteenth centuries. In revising the questions for publication, Scotus wove in much of his basic philosophy and theology, making this work one of the mainstays on which his reputation as a thinker depends. The text of the English translation is based on the most authoritative version of the original Latin text. The extensive annotation and a glossary of technical terms permit each question to be read as an integral treatise in its own right. Originally published in 1975. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Unknown to many, increasing numbers of conservative evangelicals are denying basic tenets of classical Christian teaching about God, with departures occurring even among those of the Calvinistic persuasion. James E. Dolezal’s All That Is in God provides an exposition of the historic Christian position while engaging with these contemporary deviations. His convincing critique of the newer position he styles “theistic mutualism” is philosophically robust, systematically nuanced, and biblically based. It demonstrates the need to maintain the traditional viewpoint, particularly on divine simplicity, and spotlights the unfortunate implications for other important Christian doctrines—such as divine eternality and the Trinity—if it were to be abandoned. Arguing carefully and cogently that “all that is in God is God Himself,” the work is sure to stimulate debate on the issue in years to come.

This remarkable work offers an analytical exploration of the nature of divine eternity and God's relationship to time.

A collection of traditional and original Jewish tales interpreting the Biblical story of the creation of the world.

"I don't know why you're spending all your time on this. They're only animals--for heaven's sake " That was the reaction of one of Andrew Linzey's fellow students at King's College, London, when he was studying theology in the 1970s. Since then, the now Rev. Dr. Andrew Linzey has been arguing that animals aren't only anything, but rather that they matter to God, and should do so to us. In this collection of essays, Linzey counters with his customary wit, erudition, and insight, some contemporary (and perhaps surprising) challenges to animal rights--from ecotheologians, the Church, and politicians. He contends that far from the sometimes shallow judgments of those who think animals unworthy of theological consideration, the Christian tradition has a wellspring of sources and resources available to taking animals seriously. Instead of being marginal to the Christian experience, Linzey concludes, animals can take their rightful place alongside human beings as creatures of the same God. There is a long forgotten spiritual tradition that two children, both named Jesus, were born in Bethlehem to two sets of parents named Joseph and Mary. This tradition is supported by the different accounts of the nativity and life of Jesus Christ in the gospels of Matthew and Luke. Although the Church chose to ignore this tradition, something of it survived in early Christian art and symbolism. The full tradition was preserved only in the literature of esoteric sects such as Gnosticism, which remained outside the official teachings of institutionalized Christianity.

Who is Jesus Christ? You've never met him in person, and you don't know anyone who has. But there is a way to know who he is. How? Jesus Christ-the divine Person revealed in the Bible-has a unique excellence and a spiritual beauty that speaks directly to our souls and says, "Yes, this is truth." It's like seeing the sun and knowing that it is light, or tasting honey and knowing that it is sweet. The depth and complexity of Jesus shatter our simple mental frameworks. He baffled proud scribes with his wisdom but was understood and loved by children. He calmed a raging storm with a word but would not get himself down from the cross. Look at the Jesus of the Bible. Keep your eyes open, and fill them with the portrait of Jesus in God's Word. Jesus said, "If anyone's will is to do God's will, he will know whether the teaching is from God or whether I am speaking on my own authority." Ask God for the grace to do his will, and you will see the truth of his Son. John Piper has written this book in the hope that all will see Jesus for who he really is and will come to enjoy him above all else.