Paperback reissue of one volume of the English Dominicans' Latin/English edition of Thomas Aquinas' Summa Theologiae.

Before Vatican II, marriage was often considered, or at least popularly expressed, as a union of bodies; that is to say, marriage was an exclusive contract by which a man and a woman mutually handed over their bodies for the purpose of acts which led to the procreation of children. Matrimonial jurisprudence was primarily focused on this marital contract. With the advent of Vatican II and its emphasis on the personalist notion of marriage, a new age dawned whereby canonists, especially auditors of the Roman Rota, were henceforth to view marriage as a union of persons. "Person" is more than a "body"; rather, a person is an individual consisting of wants, needs, desires, impulses, hopes and dreams, whose life experience has been shaped by the milieu "cultural, familial, religious" from which he or she comes. "Union" is not only simply understood as a "contract", but also is now once again recognized as a "covenant", a concept which, at least in the Latin Church, was prevalent until the 12th century. One of the canons of the 1983 CIC, although almost identical in wording to its predecessor in the 1917 CIC, but which now must be understood and interpreted in light of the teachings of Vatican II, is canon 1096 which pertains to the effect of ignorance on matrimonial consent. Given the current appreciation of marriage founded in the teachings of Vatican II, especially in Gaudium et spes, reiterated by Popes Paul VI and John Paul II and described in the Catechism of the Catholic Church, complicated by today's western society's stress on individualism and permeated by a divorce mentality, what is the impact of this canon on matrimonial consent? How can its meaning, once understood as being wider than merely the sexual act itself, be better utilized by those in tribunal ministry? This is the major thrust of the present work. The research of the history and development of the concept of ignorance in canonical writings, how its understanding broadened especially after Vatican II and our conclusions on how to apply its richness to marriage nullity led us to expand the use of this canon: how it can aid in the development of pre-marital preparation programs which would not only possibly help prevent couples from being ignorant of the essence of marriage but also help them to appreciate this richness more deeply in their own lives so that marriage truly can become, as we read in canon 1055, "a partnership of the whole of life which is ordered by its nature to the good of the spouses and the procreation and education of offspring". It is our sincere hope that this study, with its extensive footnotes and up-to-date bibliography will not only be of benefit to all who read it but also will serve as a spring board for further discussion and use of this canon as a ground for nullity and other pastoral uses.

The Summa Theologica is a compendium of theology written by Thomas Aquinas between 1265 and 1273. In Roman Catholicism it is the sum of all known learning and doctrine, of all that can be known about God and humanity's relations with God -- a landmark in the history of theology that famously offers five proofs of God's existence, the first three of which are cosmological arguments; the fourth, a moral argument; and the fifth, a teleological argument. The third quarter of the thirteenth century marked the first decisive philosophical encounter between Hellenism and Christianity. The rediscovery of Aristotle's works after the Dark Ages ushered in a new era of intellectual fervor in Europe, and the work of Thomas Aquinas is a commentary on Aristotle, whose writings were lost to the non-Arabic world until the beginning of the Thirteenth Century. To many, Aristotle's worldview was a pagan threat to Christianity. To Aquinas, it provided an exciting cosmological framework on which to build an all-encompassing Christian worldview. His thoughts unfolding with a calmness of order and an assurance of judgment, Aquinas explores in the Summa the primary role of the senses in the acquisition of knowledge and the metaphysical analysis of things in terms of matter and form. But unlike Aristotle's "God," who did not care one whit about the world, the God of Christianity, insisted Aquinas, is a personal God. Like Aristotle, Aquinas believed that each human being has a soul and that all created things have a purpose. For Christians, all are part of a divine plan. This dazzling synthesis of Catholic doctrine has had a profound impact on Christian thinking since the thirteenth century and has become the de facto official teaching of the Catholic Church -- the intellectual underpinning of the Church to this day.

Pro Ecclesia is a quarterly journal of theology published by the Center for Catholic and Evangelical Theology.

Paperback reissue of one volume of the English Dominicans' Latin/English edition of Thomas Aquinas' Summa Theologiae.

Miracles and Sacrilege is the story of the epochal conflict between censorship and freedom in film, recounted through an in-depth analysis of the U.S. Supreme Court’s decision striking down a government ban on Roberto Rossellini’s film The Miracle (1950). In this extraordinary case, the Court ultimately chose to abandon its own longstanding determination that film comprised a mere ‘business’ unworthy of free-speech rights, declaring for the first time that the First Amendment barred government from banning any film as ‘sacreligious.’ Using legal briefs, affidavits, and other court records, as well as letters, memoranda, and other archival materials to elucidate what was at issue in the case, William Bruce Johnson also analyzes the social, cultural, and religious elements that form the background of this complex and hard-fought controversy, focusing particularly on the fundamental role played by the Catholic Church in the history of film censorship. Tracing the development of the Church in the United States, Johnson discusses the reasons it found The Miracle sacrilegious and how it attained the power to persuade civil authorities to ban it. The Court’s decision was not only a milestone in the law of church-state relations, but it paved the way for a succession of later decisions which gradually established a firm legal basis for freedom of expression in the arts.

A sophisticated theological anthropology that takes into account evolutionary theories and our relationships to other animals In this book Celia Deane-Drummond charts a new direction for theological anthropology in light of what is now known about the evolutionary trajectories of humans and other animals. She presents a case for human beings becoming fully themselves through their encounter with God, after the pattern of Christ, but also through their relationships with each other and with other animals. Drawing on classical sources, particularly the work of Thomas Aquinas, Deane-Drummond explores various facets of humans and other animals in terms of reason, freedom, language, and community. In probing and questioning how human distinctiveness has been defined using philosophical tools, she engages with a range of scientific disciplines, including evolutionary biology, biological anthropology, animal behavior, ethology, and cognitive psychology. The result is a novel, deeply nuanced interpretation of what it means to be distinctively human in the image of God.

Paperback reissue of one volume of the English Dominicans' Latin/English edition of Thomas Aquinas' Summa Theologiae.

David Albert Jones considers two basic questions: how can we live well in the face of death? and when, if ever, is it legitimate deliberately to bring human life to an end? He focuses upon the distinct theological approaches to death shown by four outstanding Christian thinkers: Ambrose of Milan, Augustine of Hippo, Thomas Aquinas, and Karl Rahner. Jones's aim is not primarily to make a contribution to the history of theology, but rather, through engagement with the thought of theologians of the past, to reflect on some of the practical and existential issues that the approach of death presents for all of us.