Master Bundle, XL (1,171 vols.)

Archaeology of the Land of the Bible, 10,000–586 B.C.E.

Step-by-step, era-by-era, author Amihai Mazar shows just what each major archaeological discovery has to say about the mysterious stories of the Bible. It’s all here, from the mundane clay jars of the ancient households of Palestine to the beautiful sculpture and jewelry that passed through these lands on the primitive trade routes. From the first settlements in the land of the Bible to the tumultuous period of the divided monarchy of Israel and Judah and the destruction of the First Temple by Nebuchadnezzar, Mazar’s overview of the biblical life and the archaeological evidence to support it is without parallel.

Archaeology of the Land of the Bible has quickly established itself as the standard text in biblical archaeology.

Archaeology of the Land of the Bible, Volume II: The Assyrian, Babylonian, and Persian Periods (732–332 B.C.E.)

Every year thousands of enthusiasts, both amateur and professional, spend the summer months digging in the sands of Israel hoping to find items that relate in some way to the places or events depicted in the Bible. Thousands more view artifacts in museums and long to know the full stories behind them. Volume 2 of Archaeology of the Land of the Bible is the essential book for all of them.

In Ephraim Stern’s sequel to the first volume by Amihai Mazar, this world-renowned archaeologist who has directed excavations in the Holy Land for many years offers a dramatic look at how archaeological research contributes to our understanding of the connections between history and the stories recounted in the Bible. Stern writes about various artifacts unearthed in recent years and relates them to the Assyrian, Babylonian, and Persian periods in the Bible. This volume also contains photographs and illustrations of rare ancient relics ranging from household pottery to beautifully crafted jewelry and sculpture.

Catechismus Catholicae Ecclesiae

Any study of Catholicism must begin with the Catechism of the Catholic Church. Officially promulgated by Pope John Paul II in 1997, it is the first “universal” Catholic catechism since the Reformation and only the second in history. It is an epochal work that expresses the tenets of the Catholic faith consistent with their articulation at the Second Vatican Council, while remaining in organic unity with the tradition of the Church, drawing in abundance on the sources of Sacred Scripture, the Fathers of the Church, the liturgy, and magisterial authority. If one wants to know what the Catholic Church teaches, the Catechism, as John Paul II stated, is the “sure norm.”

The beauty and profundity of the text is such that while it was intended as a reference work, it is often read as devotional literature, permeated as it is with a subtle theology of love and communion. It is nevertheless comprehensive in its treatment, covering everything from contraception to the doctrine of the Trinity, from Purgatory to papal infallibility.

The Catechism is organized around "four pillars" of Catholicism: Creed, Sacraments, Moral Life, and Prayer; and it discusses these with reference to the most shared aspects of the Christian faith—for example, the Apostles’ Creed, the Ten Commandments, and the Our Father—and so is a welcome tool for facilitating dialogue between all Christians. Cardinal Joseph Ratzinger, now Pope Benedict XVI, oversaw the drafting of the text, and he has repeatedly pointed to the Catechism as a significant step toward an authoritative interpretation of the “Spirit of Vatican II,” toward a cessation of conflicts which have often rent the Church in the aftermath of the council, and toward a rapprochement with those Christians whom the council termed “Separated Brethren.”

Indeed, the Catechism of the Catholic Church: English and Latin (2 vols.) is a work that deserves a place in every Christian’s library. This collection includes both the English and Latin editions of the Catechism.

Redemptor Hominis

Pope John Paul II promulgated Redemptor Hominis (Redeemer of Man) only five months after his election to the pontifical throne. The encyclical letter provided an outline for the objectives of his pontificate. Rooted in the pope’s characteristic “personalism,” the letter explores the far-reaching implications of the fact that “the Redeemer of man, Jesus Christ, is the center of the universe and of history.” In section one, “Inheritance,” the pope expressed the need to continue the work of the Second Vatican Council, especially with regards to ecumenism. In section two, “The Mystery of the Redemption,” the Incarnation is placed at the very center of human reality, redeeming the true dignity of humanity and of all creation. In section three, “Redeemed Man and His Situation in the Modern World,” the pope expresses that the condition of humanity in the world must be the concern of the Church because of the inherent dignity of man as confirmed in Christ. In the final section, “The Church’s Mission and Man’s Destiny,” the Church is posited as the living reality of man’s redeemed vocation, a reality that is most perfect in the Eucharist.

Dives in Misericordia

Written in 1980, Dives in Misericordia (Rich in Mercy) was Pope John Paul II’s second encyclical. The letter focuses on the mercy of God, an attribute, the pope argues, that is stronger than all evil. What’s more, God’s mercy does not humiliate man, but rather elevates his dignity. As the manifestation of God’s love in the world, mercy is the central message of Christ’s preaching. The letter as a whole is an exploration of the role of God the Father’s mercy throughout salvation history and within the mystery of redemption. It follows this theme through eight sections: “He Who Sees Me Sees the Father,” “The Messianic Message,” “The Old Testament,” “The Parable of the Prodigal Son,” “The Paschal Mystery,” “Mercy . . . From Generation to Generation,” “The Mercy of God in the Mission of the Church,” and “The Prayer of the Church in Our Times.”

Laborem Exercens

Pope John Paul II wrote Laborem Exercens (Through Work) in 1981 for the ninetieth anniversary of the famous encyclical Rerum Novarum of Leo III on the question of labor in modern economies. Laborem Exercens makes an important contribution to Catholic social doctrine. Rooted in the pontiff’s characteristic personalism, the letter seeks to expound a concept of labor that is consistent with the dignity of the human person. This involves the total subordination of all aspects of the economy and production to the worker’s status as a human person. It also explores the dignity inherent in labor. The letter has four sections: “Work and Man,” “Conflict between Labor and Capital in the Present Phase of History,” “Rights of the Workers,” and “Elements for a Spirituality of Work.”

Slavorum Apostoli

Pope John Paul II wrote Slavorum Apostoli (The Apostles of the Slavs) in 1985. The letter is a commemoration of Saints Cyril and Methodius, the ninth-century apostles to the Slavic nations of Europe. The encyclical, written by the first Slavic pope, focused on the cultural unity of the Slavic nations with the rest of Europe, and is seen to have had two primary objectives: undermine the isolation of the Communist bloc and work toward the unity of the Latin, Greek, and Slavonic branches of Christianity.

Dominum et Vivificantem

Promulgated in 1986, Dominum et Vivifcantem (The Lord and Giver of Life) focuses on the action of the Holy Spirit in the life of the Church. It is the final letter in Pope John Paul II’s treatment of the Trinity, following Redemptor Hominis on the Son and Dives in Misericordia on the Father. In the first section, “The Spirit of the Father and of the Son, Given to the Church,” the pope explores the action of the Holy Spirit through the Church in history. The second section, “The Spirit Who Convinces the World Concerning Sin,” considers the continuing forgiveness and redemption from sin offered to man through the Holy Spirit. In the third section, “The Spirit Who Gives Life,” the pontiff explains that even in the face of the atheistic materialism of modern culture, openness between man and God remains through the work of the Holy Spirit, most perfectly in the Sacraments of the Church. The Holy Spirit is, therefore, the guardian of hope.

Redemptoris Mater

Pope John Paul II promulgated Redemptoris Mater (The Mother of the Redeemer) in 1987. The encyclical is a complex exploration of Mariology. The first section, “Mary in the Mystery of Christ,” explains Mary’s role in the divine plan of salvation. The second section, “The Mother of God at the Center of the Pilgrim Church,” discusses Mary’s continuing role as the perfect “mirror” of faith. The pope explains, Mary’s journey of faith becomes one with that of the Church at Pentecost. “Thus, from the very first moment, the Church ‘looked at” Mary through Jesus, just as she ‘looked at’ Jesus through Mary.” In the third and final section, “Maternal Mediation,” the pope explores Mary as Mediatrix, as the intercessor in unity with both her Son and the pilgrim Church. “Thus, throughout her life, the Church maintains with the Mother of God a link which embraces, in the saving mystery, the past, the present, and the future, and venerates her as the spiritual mother of humanity and the advocate of grace.”

Sollicitudo Rei Socialis

Written in 1987, Sollicitudo Rei Socialis (Solicitude for Social Issues) was John Paul II’s second social encyclical. In it, the pontiff elaborates on Catholic social teaching and applies its principles to the problem of under-developed and developing nations. Central to this social teaching is that all aspects of social action must “respect and promote all the dimensions of the human person.” The pontiff’s essential message is that progress is about more than the accumulation of material goods or social power, and so it supersedes vying economic or ideological systems. Rather, progress is found in justice and the “authentic development” of the human person. After the introduction, section two, “Originality of the Encyclical Populorum Progressio,” comments on Pope Paul VI’s letter of twenty years prior. Section three “Survey of the Contemporary World,” lays out the pope’s understanding of the current situation. Section four “Authentic Human Development,” explores the meaning of “development” in light of Catholic social teaching. Section five, “A Theological Reading of Modern Problems,” applies this teaching to the current situation. Section six, “Some Particular Guidelines,” provides a way forward, paying special attention to the Church’s “preference for the poor.”

Redemptoris Missio

Pope John Paul II promulgated Redemptoris Missio (Mission of the Redeemer) in 1990. The encyclical is an urgent call for the Church to renew her commitment to evangelize the world. The letter is divided into two parts. The first part, made up of three sections, “Jesus Christ, The Only Savior,&edquo; “The Kingdom of God,” and “The Holy Spirit: The Principal Agent of Mission,” presents a theological defense for the imperative of evangelization. The second part, made up of five sections, “The Vast Horizons of the Mission ad Gentes,” “The Paths of Mission,” “Leaders and Workers in the Missionary Apostolate,” “Cooperation in Missionary Activity,” and “Missionary Spirituality,” provides guidelines for the application of the theology of mission to the contemporary Church.

Centesimus Annus

Written in 1991 on the occasion of the 100-year anniversary of Leo XIII’s ground-breaking social encyclical Rerum Novarum, John Paul II’s Centesimus Annus (The Hundredth Year) brought the principles of Catholic social teaching to bear on contemporaneous political and economic issues. It emphasizes the dignity and rights of workers, the right to private property, the right to a just wage, and the right to religious freedom. It also articulates that the kingdom of God cannot be confused with temporal political or economic arrangements and seeks to explicate the two over-riding principles of the Church’s social teaching: solidarity (which focuses on empathy and human dignity), and subsidiarity (the principle that communities of a higher order should not interfere in the life of communities of a lower order unless necessary). The encyclical is made up of six sections: “Characteristics of Rerum Novarum,” “Towards the ‘New Things’ of Today,” “The Year 1989,” “Private Property and the Universal Destination of Material Goods,” “State and Culture,” and “Man Is the Way of the Church.”

Veritatis Splendor

Pope John Paul II promulgated Veritatis Splendor (The Splendor of Truth) in 1993. The letter is one of the most important works of moral theology in the Catholic tradition. At its core the work is a refutation of moral relativism and nihilism. The pontiff asserts that absolute truth does exist and that it is accessible to mankind. Also, the encyclical re-states that the Magisterium of the Church has authority to pronounce definitively on moral issues. Other focuses are the natural law, human freedom, the role of conscience, the reality of evil, and a refutation of the concept of the “fundamental option.” The letter is divided into three sections: “Teacher, What Good Must I do . . . ?,” “Do Not be Conformed to this World,” and “Lest the Cross of Christ be Emptied of Its Power.”

Evangelium Vitae

Pope John Paul II issued Evangelium Vitae (The Gospel of Life) in 1995. The encyclical states the Church’s teaching on the dignity and inviolability of human life. The pontiff asserts that the immorality of murder, abortion, and euthanasia is a teaching of the ordinary and universal Magisterium of the Church and is therefore infallible and unchangeable. He also treats capital punishment, stating it to be normally immoral. The letter also deals with more general issues such as sexual morality, the importance of the family, and society’s duty to care for the sick and the poor. The encyclical is divided into four sections, “The Voice of Your Brother’s Blood Cries to Me from the Ground: Present-Day Threats to Human Life,” “I Came That They May Have Life: The Christian Message Concerning Life,” “You Shall Not Kill: God’s Holy Law,” and “You Did It to Me: For a New Culture of Human Life.”

Ut Unum Sint

Pope John Paul II wrote Ut Unum Sint (That They Might Be One) in 1995. The encyclical focuses on the Roman Catholic Church’s relationship with the Orthodox Churches and with other Christian ecclesial communities and expresses the Church’s commitment to an ecumenism that does not dilute the importance of doctrine. The letter is divided into three sections: “The Catholic Church’s Commitment to Ecumenism,” “The Fruits of Dialogue,” and “Quanta est Nobis Via?.”

Fides et Ratio

Written in 1998, Fides et Ratio (Faith and Reason) is Pope John Paul II’s treatment of the relationship between faith and reason. The pope re-iterates the Church’s teaching that faith and reason are not only not in conflict, but are in their essences bound up together. Faith without reason tends toward superstition and reason without faith tends toward nihilism. The pope calls for their re-integration and defends the Church’s responsibility to intervene in philosophy when its errors threaten revelation. The letter is divided into seven sections: “The Revelation of God’s Wisdom,” “Credo ut Intellegam,&rquo; “The Relationship between Faith and Reason,” “The Magisterium’s Interventions in Philosophical Matters,” “The Interaction between Philosophy and Theology,” and “Current Requirements and Tasks.”

Ecclesia de Eucharistia

Ecclesia de Eucharistia (Church of the Eucharist) was promulgated by Pope John Paul II in 2003. The encyclical focuses on the Eucharist as the “source and the summit” of Christian life and as the most precious possession of the Church. The pope calls for a renewal of Eucharistic devotion, asserts the sacrificial character of the Mass, and re-iterates the necessity of the ministerial priesthood and the reality of apostolic succession. The letter is divided into six sections: “The Mystery of Faith,” “The Eucharist Builds the Church,” “The Apostolicity of the Eucharist and the Church,” “The Eucharist and Ecclesial Communion,” “The Dignity of the Eucharistic Celebration,” and “At the School of Mary, ‘Woman of the Eucharist.’”

Deus Caritas Est

Written in 2005, Deus Caritas Est (God is Love) was Pope Benedict XVI’s first encyclical letter. It focuses on Love as the central reality of existence. The letter explores the concept of love at a theological and philosophical level, discussing eros, agape, and philia. It also articulates how love should become manifest in the life of the Church, through the proclamation of the word of God, the celebration of the Sacraments, and the exercise of charity. The encyclical is divided into two sections: “The Unity of Love in Creation and in Salvation History,” and “Caritas: The Practice of Love by the Church as a ‘Community of Love.’”

Spe Salvi

Pope Benedict XVI promulgated Spe Salvi (Saved by Hope) in 2007. The encyclical is a exploration of the theological virtue of hope and its relationship to redemption. The pontiff explains that the hope offered by Christ is not that of political liberation or economic abundance, but is rather of an encounter with the living God that surpasses all socio-political considerations. The letter is divided into eight sections: “Faith is Hope,” “The Concept of Faith-Based Hope in the New Testament and the Early Church,” “Eternal Life—What Is It?,” “Is Christian Hope Individualistic?,” “The Transformation of Christian Faith-Hope in the Modern Age,” “The True Shape of Christian Hope,” “‘Settings’ for Learning and Practicing Hope,” and “Mary, Star of Hope.”

Caritas in Veritate

Published in 2009, Caritas in Veritate (Charity in Truth) was pope Benedict XVI’s first social encyclical. The encyclical is concerned with many aspects of global development and economic and political justice. The pontiff aims to lay down moral guidelines within which specific policies can be crafted. These guidelines include a rejection of both socialist and free-market ideologies in favor of a conception within which all social actions are informed by ethics. The letter discusses poverty, population issues, the environment, relativism, sexual exploitation, and many other timely issues. It is divided into six sections: “The Message of ‘Populorum Progressio,’” “Human Development in Our Time,” “Fraternity, Economic Development and Civil Society,” “The Development of People, Rights and Duties, and the Environment,” “The Cooperation of the Human Family,” and “The Development of Peoples and Technology.”

Nova Vulgata: Bibliorum Sacrorum Editio

The Nova Vulgata is the official Latin version of the Bible for the Catholic Church. It has its origins in the Second Vatican Council (1962-1965), which put forth the mandate for a revision of the Latin Psalter in order to bring it in line with modern text-critical research. Then in 1965, Pope Paul VI established a commission to expand the revision to cover the entire Bible. The revised Psalter was completed and published in 1969, followed by the New Testament in 1971, and the entire Vulgate was completed in 1979. A second edition was then published several years later in 1986.

The textual basis of the Nova Vulgata is the critical edition of Jerome’s Vulgate, as edited by the monks of the Benedictine Abbey of St. Jerome in Rome and the critical edition of the Vulgate edited by Robert Weber (also available with a critical apparatus in the German Bible Society Bundle). The basis for Tobit and Judith are the Old Latin manuscripts that predate Jerome’s translation. Together this collection of texts were revised according to modern critical editions of the Hebrew, Aramaic, and Greek, along with a number of places where the editors believed that Jerome had misunderstood the meaning of the original or had translated it obscurely.

The original goal of the Nova Vulgata was to provide an authoritative edition of Jerome’s translation for the production of a reformed Latin liturgy, while also correcting the Vulgate in use and taking into account other important liturgical factors such as readability in public and singability for choirs.

A Dictionary of Canon Law

This pocket manual of canon law is a digest of the 1917 Code. On most subjects, the points of the law are scattered through the Code. By gathering these points under their respective heads and arranging them in alphabetical order, with reference to canon, paragraph, and number in the Code, this manual aims to be a clear, intelligent counselor in the ordinary affairs of Catholic life, and a ready index to the Code for questions that require knowledge of the niceties of ecclesiastical law.

The Book of Saints

The Book of Saints serves as a dictionary for servants of God canonized by the Catholic Church, extracted from the Roman and other Martyrologies.

A Catholic Dictionary

A Catholic Dictionary contains definitions and accounts of the doctrine, discipline, rites, ceremonies, councils, and religious orders of the Catholic Church.

Ecclesiastical Dictionary

The object of the Ecclesiastical Dictionary is to furnish, in concise form, information upon ecclesiastical, biblical, archeological, and historical subjects pertaining to the Catholic Church. The more than 3,000 articles contained in the dictionary have been culled from various works and the Scripture quotations are mostly made from the Latin Vulgate.

The Externals of the Catholic Church

The Externals of the Catholic Church covers the government, ceremonies, festivals, sacramentals, and devotions of the Catholic Church in great detail.

Catholic Pocket Dictionary and Cyclopedia

Catholic Pocket Dictionary and Cyclopedia contains brief explanations of the doctrines, discipline, rites, ceremonies, and councils of the Catholic Church, including an abridged account of the religious orders. Added is McGovern’s “150 Important Facts in Church History Explained.”

A History of the Councils of the Church, vols. 1–5

This work is widely recognized as a classic of ecclesiastical history. Based directly on the primary sources, Charles Joseph von Hefele reconstructs the most significant Church gatherings from the council of Jerusalem, depicted in The Acts of the Apostles, to the Second Council of Nicaea in 787. This was the period of the undivided Church, when East and West were united and governed primarily through periodic gatherings, the most famous being the seven ecumenical councils held in 325, 381, 431, 451, 553, 680, and 787. This history clearly and thoroughly explains the major issues dealt with at each council, including clear descriptions of the numerous heretical movements of the early Church. It also describes with great detail the politics surrounding the calling and conclusion of the councils.

Kinship by Covenant: A Canonical Approach to the Fulfillment of God’s Saving Promises

While the canonical scriptures were produced over many centuries and represent a diverse library of texts, they are unified by stories of divine covenants and their implications for God’s people. In this deeply researched and thoughtful book, Scott Hahn shows how covenant, as an overarching theme, makes possible a coherent reading of the diverse traditions found within the canonical scriptures.

Biblical covenants, though varied in form and content, all serve the purpose of extending sacred bonds of kinship, Hahn explains. Specifically, divine covenants form and shape a father-son bond between God and the chosen people. Biblical narratives turn on that fact, and biblical theology depends upon it. With meticulous attention to detail, the author demonstrates how divine sonship represents a covenant relationship with God that has been consistent throughout salvation history. A canonical reading of this divine plan reveals an illuminating pattern of promise and fulfillment in both the Old and New Testaments. God’s saving mercies are based upon his sworn commitments, which he keeps even when his people break the covenant.

The Confession of St. Patrick

“I am Patrick, a sinner, the most unschooled and least of all the faithful, and utterly despised by many,” was the first sentence St. Patrick penned of his Confession—the autobiography of his life and missionary journeys. Over the past centuries, various writers have quoted from St. Patrick’s Confession, finding encouragement in its many lessons of faith and humility. The Confession St. Patrick is a translation of St. Patrick’s famous Confession from its original Latin. It includes an extensive introduction and notes, as well as an explanation of the translation process Thomas Olden underwent.

The Life and Writings of St. Patrick

The Life and Writings of St. Patrick is one of the fullest and exact accounts of St. Patrick’s missionary labors in Ireland. Avoiding bias opinions of the saint by gathering information from ancient records, this biography allows the story of St. Patrick’s life to speak for itself. It includes nine appendixes that discuss—in detail—various aspects of St. Patrick’s life, as well as a map illustrating St. Patrick’s missionary journeys through Ireland.

A Commentary upon the Gospel According to S. Luke, vol. 1

This commentary, like many other patristic commentaries, was delivered in a course of short sermons. Volume one includes eighty sermons and covers the Gospel of Luke up to chapter 11:14.

Commentary on the Gospel According to S. John, vols. 1–2

Volume one of Cyril of Alexander’s Commentary on the Gospel According to S. John is divided into ten chapters and covers John 1–9:1.

Volume two of Cyril of Alexander’s Commentary on the Gospel According to S. John is divided into seven chapters and covers John 9:2–21. This volume also contains indices that cover both volumes.

Five Tomes against Nestorius; Scholia on the Incarnation; Christ is One; Fragments against Diore of Tarsus, Theodore of Mopsuestia, the Synousiasts

This volume contains the following works by Cyril of Alexandria:

1. Five Books against Nestorius
   • Tome I
   • Tome II
   • Tome III
   • Tome IV
   • Tome V
2. The Scholia on the Incarnation
3. That Christ is One by Way of Dispute with Hermias
4. Fragments of Treatise against Diodre, Bishop of Tarsus
5. Fragments of Treatise against Theodore, of Mopsuestia
6. Fragments of Treatise against the Synousiasts

The Three Epistles of S. Cyril, Archbishop of Alexandria (3 vols.)

This volume contains two letters to Nestorius and one letter to John Bishop of Antioch. Editor P. E. Pusey presents the letters in Greek and Latin with notes and provides the English translations. The former of the two letters to Nestorius was read at the very opening of the Council of Ephesus, immediately after the recitation of the Nicene Creed.

The Glory of the Lord, vol. 1: Seeing the Form

The work opens with a critical review of developments in Protestant and Catholic Theology since the Reformation which have led to the steady neglect of aesthetics in Christian theology. From here, von Balthasar turns to the central theme of the volume: the question of theological knowledge. He re-examines the nature of Christian believing (here he quickly draws widely on such theological figures as Anselm, Pascal and Newman) which gives due place to the particular kind of “knowing” which develops within the personal relationship to the believer to the God mediated through the revelation-form of Jesus Christ.

The Glory of the Lord, vol. 2: Clerical Styles

Henri de Lubac has described von Balthasar as “probably the most cultured man in Europe”. In this volume von Balthasar shows the extraordinary range of his knowledge and expertise in a series of essays designed to illustrate different ways in which theologians have shared their work. What he offers is “a typology of the relationship between beauty and revelation” which shows “that there neither has been nor could be any true great and historically fruitful theology which was not expressly conceived and born under the constellation of beauty and grace”. The volume offers a series of studies of representative figures from the earlier period of Christian theology, including Irenaeus, Augustine, Denys, Anselm, and Bonventura.

The Glory of the Lord, vol. 3: Lay Styles

In this volume von Balthasar turns to the works of the lay theologians, the poets and the philosopher theologians who have kept alive the grand tradition of Christian theology in writings formally very different from the works of the Fathers and the great Scholastics. This volume contains studies of Dante, John of the Cross, Pascal, Hamann, Soloviev, Hopkins, and Peguy.

The Glory of the Lord, vol. 4: The Realm of Metaphysics in Antiquity

In this fourth volume of his magnum opus, von Balthasar considers the metaphysical tradition of the contemplation of Being. He provides major studies of Homer, the Greek Tragedians, Plato, and Plotinus and the development of this tradition in the Middle Ages. He then explores the analogy between the metaphysical vision of the Being and the Christian vision of the divine glory of the Trinity. The book is a remarkable attempt to rediscover the ancient vision of Being in all its awesomeness as the context within which the specifically Christian vision, rooted in God’s gracious self-revelation, took form and was expressed.

The Glory of the Lord, vol. 5: The Realm of Metaphysics in the Modern Age

In this second volume on the metaphysical traditions of the West, von Balthasar presents a series of studies of representative mystics, theologians, philosophers, and poets and explores the three main streams of metaphysics which have developed since the “catastrophe” of Nominalism. The way of self-abandonment to the divine glory is traced through figures like Eckhart, Julian of Norwich, Ignatius, de Sales; the attempt to relocate theology in a recovery of antiquity’s sense of being and beauty through figures like Nicholas of Cusa, Holderlin, Goethe, Heidegger; the metaphysics of spirit through Descartes, Leibniz, Spinoza, and the Idealists. The strengths and weaknesses of these ways are relentlessly exposed. The volume ends with the search for the Christian contribution to metaphysics.

The Glory of the Lord, vol. 6: Theology: The Old Covenant

This volume initiates von Balthasar’s study of the biblical vision and understanding of God’s glory. Starting with the theophanies of the Patriarchal period, it shows how such glory is most fully expressed in the graciousness of the Covenant relationship between God and Israel. But the breaking of that relationship by Israel means that in the later books of the Old Testament, the divine glory is seen in God’s willingness to bear with his people in the dark side of their history. There is no final version of God’s glory in the Old Testament. In the 500 years before Christ, the Covenant relation is more of an idea than reality. The vision of the transcendent glory of God which is developed in the later writings is only fragmentary. It will find its strange and unexpected fulfillment in the new Covenant.

The Glory of the Lord, vol. 7: Theology: The New Covenant

In this final volume of his great work, von Balthasar reflects on the New Testament vision of God’s revelation of his glory in Christ. This divine “appearing” is grounded in the self-emptying of the eternal logos in the incarnation, cross, and descent into hell. Christ is the man who represents God and is also God; He is a symbol of the world and is also the world. He dies, but in dying rises into the eternal life of God. It is in Christ’s incarnation and resurrection that the Christian vision is truly expressed and the joining of God and the world in the new and eternal covenant is realized.

Theo–Drama, vol. 1: Prolegomena

This is the introduction to the second part of the trilogy which is von Balthasar’s major work. The Glory of the Lord approaches revelation from the standpoint of the beautiful. The final part of the trilogy, the Theo-Logic, will treat Christian revelation from the standpoint of the true.

In this first volume von Balthasar shows how many of the trends of modern theology (e.g. “event”, “history”, “orthopraxy”, “dialogue”, “political theology”) point to an understanding of human and cosmic reality as a divine drama. He will then consider objections to such a theological dramatic theory and also the relationship between the Church and the theater. This volume assembles the materials and the themes that will make it possible in subsequent volumes to develop this theological dramatic theory.

Theo–Drama, vol. 2: Dramatis Personae

The first volume of this series surveyed the great world dramatists to gather concepts and ideas to apply to the real stage, which is the universe God has made and centered into himself as an actor. This volume describes the actors, the dramatis personae. This is his theological anthropology concerning man, his freedom and destiny in the light of biblical revelation. Von Balthasar is concerned here with the dramatic character of existence as a whole, approaching the topic through a consideration of the various conditions and situations of mankind as a drama that involves both the Creator and His creatures.

Theo–Drama, vol. 3: Dramatis Personae

The third volume of Theo-Drama is considered the most central book of von Balthasar’s entire theological project. Structurally it is the middle volume of the middle part of his theological trilogy: Glory of the Lord, Theo-Drama, and Theo-Logic. More significantly, it contains von Balthasar’s synthetic treatment of the central mysteries of the Catholic Faith: Christ, Mary, the Church, man, and the Trinity.

The various elements of von Balthasar’s theological reflection converge here, and here as nowhere else one can find the systematic elaboration of his Christology, Mariology, ecclesiology, anthropology and Trinitarian doctrine. It is both a one-volume compendium of this theology and a key to his trilogy and other writings.

Theo–Drama, vol. 4: The Action

Having presented his Christology and Mariology under the sign of the “Dramatis Personae” in volume three of Theo-Drama, von Balthasar now turns to the action of the divine drama itself. Here we find his soteriology, where time, freedom, history, power, sin, conflict are seen in the light of the Cross, the culmination of the action and passion of God and man.

As Balthasar expresses it in the conclusion to his preface: here “we discern the unity of ‘glory’ and the ‘dramatic’. God’s glory, as it appears in the world—supremely in Christ—is not something static that could be observed by a neutral investigator. It manifests itself only through the personal involvement whereby God himself comes forth to do battle and is both victor and vanquished. If this glory is to come within our range at all, an analogous initiative is called for on our part. Revelation is a battlefield. Those who do battle on it can only be believers and theologians, provided they have equipped themselves with the whole armor of God (Eph 6:11).”

Theo–Drama, vol. 5: The Last Act

This is the final volume of this series on “theological dramatic theory” by the great 20th century theologian Balthasar. This series is the second part of Balthasar’s trilogy on the good, the beautiful, and the true which is his major work. The first series in the trilogy is The Glory of the Lord, and following this Theo-Drama series will be Theo-Logic.

In this series “the good” has been the focus. Balthasar maintains that it is in the theater that man attempts a kind of transcendence to observe and to judge his own truth about himself. He sees the phenomenon of theater as a source of fruitfulness for theological reflection on the cosmic drama that involves earth and heaven. This fifth volume is Trinitarian, focusing on the mystery of God. He draws heavily on Scripture and many passages from the works of the mystic Adrienne von Spyer. Some of the topics covered include “A Christian Eschatology,” “The World is from the Trinity,” “Earth moves Heavenward,” and “The Final Act: A Trinitarian Drama.”

Theo–Logic, vol. 1: The Truth of the World

Theo-Logic is the third and crowning part of the great trilogy of the masterwork of theologian Hans Urs von Balthasar, following his first two parts, The Glory of the Lord and Theo-Drama. This third part of the trilogy focuses on theological “logic” and what role it plays in the event of God’s self-revelation through the Incarnation of the Logos and the outpouring of the Holy Spirit.

The Truth of the World searches to uncover the structures that characterize the truth of finite being, while keeping in mind that this truth cannot be explained outside of its circumincessive relation to the other transcendentals. This volume investigates truth as nature, freedom, mystery, and participation.

Theo–Logic, vol. 2: Truth of God

Truth of God concentrates on the truth that God has made known to us by his own initiative through free revelation, which therefore also becomes the ultimate norm of the truth of the world. This revelation, far from abrogating worldly truth, elevates and perfects it beyond itself. But the understanding, and description, of this relationship presupposes the analysis of the first volume.

While the first volume works with philosophical concepts from a philosophical point of view, the second follows a theological method from a theological point of view.

Theo–Logic, vol. 3: The Spirit of the Truth

The final volume of the Theo-Logic focuses on the work of the Holy Spirit. Though Balthasar devotes some thought to the relations within the Trinity and to the problem of the filioque, he spends the better part of the volume presenting his ideas of the objective and subjective aspects of the Spirit’s person and work.

Epilogue

The great trilogy of theology by Hans Urs von Balthasar includes The Glory of the Lord, Theo-Drama, and Theo-Logic. His Epilogue, a single volume, is the closing of his masterwork, giving final details and overview to the prior volumes in the trilogy.

The Colloquies of Desiderius Erasmus (3 vols.)

One of the most important figures of the 16th century, Desiderius Erasmus was a leading reformist and Renaissance humanist. Through his works and letters, Erasmus championed that true religion was a matter of inward devotion rather than outward symbols of ceremony and ritual, and sought to reform aspects of the Church from within. His works showed an astonishing intelligence, razor-sharp wit, and an authentic love for God and humanity. Soon after publication, his works were translated and read all over Europe.

The Colloquies of Erasmus still hold interest to many—the linguist, the historian, the moralist, the theologian, the lover of fiction—the short ruminations that fill these pages are funny, inspiring, rich with knowledge, poignant, captivating, and entertaining. These works were in high demand when they were published, creating a sensation all over Europe and placing Erasmus on the short list of must-read Latin scholars.

Epistles of Erasmus (3 vols.)

One of the most important figures of the 16th century, Desiderius Erasmus was a leading reformist and Renaissance humanist. Through his works and letters, Erasmus championed that true religion was a matter of inward devotion rather than outward symbols of ceremony and ritual, and sought to reform aspects of the Church from within. His works showed an astonishing intelligence, razor-sharp wit, and an authentic love for God and humanity. Soon after publication, his works were translated and read all over Europe.

The Epistles of Erasmus contain well over seven hundred letters from the approximate years 1493–1518, plus a detailed introduction, a chronological register of the letters, a table of correspondent’s names, detailed index, and five appendixes.

The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke

In some ways the narratives of Jesus’ birth and infancy are the last frontiers to be crossed in the critical approach to the Gospels. For some, the stories of Jesus’ birth are given dubious historical value. For others, the popular character of these narratives—the exotic magi, birth star, angelic messengers, and so on—renders them as legends unworthy to be a vehicle of the pure Gospel message. Still others deem them simple Christian folklore devoid of any real theology—only written for romantics or the naïve. Yet each Christmas, Christian clergy and the people to whom they minister must continue to face them.

According to Raymond Brown, introductory materials on the New Testament in general and the Gospels in particular gives the infancy narratives short shrift, disproportionate to their role in Christian theology, art, and poetic imagination. Perhaps the most visible sign of this neglect is the absence of a major modern commentary which treats the two infancy narratives together.

It was from this felt need that efforts for a new commentary were undertaken. In The Birth of the Messiah, Raymond Brown is interested in the role the infancy narratives played in the early Christian understanding of Jesus. By treating the two narratives together in the same volume, Brown points out their common tendencies and emphases. By giving them two distinct treatments, however, he also shows how each fits within the theological framework of its respective Gospel, and thus offers us reasons for the differences between the infancy narratives.

In The Birth of the Messiah, Brown contends that the infancy narratives are, indeed, worthy vehicles of the Gospel messages. In fact, they contain the Gospel message in miniature. On a deeper level, this commentary reflects the instinct recognizing the infancy narratives as the essence of the Good News—namely, that God has made himself present to us in the life of the Messiah who walked the earth.

The Death of the Messiah, from Gethsemane to the Grave, vols. 1–2

The Passion Narrative proceeds from arrest through trial to condemnation, execution, and burial. In each Gospel, it records the longest consecutive action of Jesus. It has captured the attention and imagination of dramatists and artists, and it has inspired the poetry and music of the church for two thousand years. Alongside “born of the Virgin Mary,” the other phrase that made its way into the creed, “suffered under Pontius Pilate,” has become a marker anchoring Christian belief about the Son of God to a Jesus who was a human figure of actual history.

Historically, Jesus’ death was the most public event of his life. Theologically, Christians have interpreted the death of Jesus on the cross as a key element of God’s plan for the justification, redemption, and salvation of all. Spiritually, the Jesus of the Passion has been the focus of Christian meditation for countless would-be disciples who take seriously the command of the Master to take up the cross and follow him. Pastorally, the passion is the centerpiece of Lent and Holy Week, and the most sacred time in the liturgical calendar. From every point of view, the Passion is the central narrative in the Christian story.

The massive amount of material written on the Passion Narrative creates a need for a work that brings together the scattered views, proposals, and interpretations. In this 2-volume work, Raymond Brown sifts through the material to offer a full-scale commentary on the Passion Narratives of the Gospels.

The Death of the Messiah serves a variety of audiences: scholars, pastors, students of the religion and theology of the Bible, interested Christians, and those of any persuasion who seek knowledge about the passion and death of Jesus. Brown treats subjects in a readable way, even when it requires greater length or exposition.

Volume 1 covers the scenes of Jesus in Gethsemane, Jesus before the Jewish authorities, and Jesus before Pilate. This volume contains translation, commentary, and analysis of each passage.

Volume 2 continues Raymond Brown’s project of commentary and analysis of the Passion Narrative, covering the scenes of Jesus’ crucifixion and burial. This volume also contains nine appendices on non-canonical passion narratives, historicity, views of Judas Iscariot, Old Testament background, and Jesus’ predictions of his death. Volume 2 concludes with a detailed bibliography and a 25-page subject index.

An Introduction to the Gospel of John

When Raymond E. Brown died in 1998, less than a year after the publication of his masterpiece, An Introduction to the New Testament, he left behind a nearly completed revision of his acclaimed two-volume commentary on the Gospel of John in the Anchor Yale Bible. The manuscript, skillfully edited by Francis J. Moloney, displays the rare combination of meticulous scholarship and clear, engaging writing that made Father Brown’s books consistently outsell other works of biblical scholarship.

An Introduction to the Gospel of John represents the culmination of Brown’s long and intense examination of part of the New Testament. One of the most important aspects of this new book, particularly to the scholarly community, is how it differs from the original commentary in several important ways. It presents, for example, a new perspective on the historical development of the Gospels, and shows how Brown decided to open his work to literary readings of the text, rather than relying primarily on the historical, which informed the original volumes. In addition, there is an entire section devoted to Christology, absent in the original, as well as a magisterial new section on the representation of Jews in the Gospel of John.

An Introduction to the New Testament

When Raymond E. Brown died in 1998, less than a year after the publication of his masterpiece, An Introduction to the New Testament, he left behind a nearly completed revision of his acclaimed two-volume commentary on the Gospel of John in the Anchor Yale Bible. The manuscript, skillfully edited by Francis J. Moloney, displays the rare combination of meticulous scholarship and clear, engaging writing that made Father Brown’s books consistently outsell other works of biblical scholarship.

An Introduction to the Gospel of John represents the culmination of Brown’s long and intense examination of part of the New Testament. One of the most important aspects of this new book, particularly to the scholarly community, is how it differs from the original commentary in several important ways. It presents, for example, a new perspective on the historical development of the Gospels, and shows how Brown decided to open his work to literary readings of the text, rather than relying primarily on the historical, which informed the original volumes. In addition, there is an entire section devoted to Christology, absent in the original, as well as a magisterial new section on the representation of Jews in the Gospel of John.

An Exposition of the Epistles of St. Paul and of the Catholic Epistles (2 vols.)

John MacEvilly’s exposition of the Pauline and Catholic Epistles offers a clear, Catholic, passage-by-passage interpretation of the text. It combines traditional exegesis with moral exhortation and so has been widely used as a daily devotional. The work was originally intended for laymen, but quickly found a place as a textbook in seminary education and has seen numerous editions.

Essays: Critical and Historical (2 vols.)

This collection of essays was written early in Newman’s career from 1828–1842. Newman’s topics vary from literary criticism and the Greek poets to the catholicity of the Anglican church and the concept of Antichrist. These two volumes capture the academic breadth of Newman’s career as a Fellow at Oriel College. All of these articles were written during Newman’s Anglican period and do not always reflect his later thoughts toward the Catholic church.

The Via Media of the Anglican Church (2 vols.)

Early in his career John Henry Newman held the view that the Anglican Church of England provided a sort of “middle way” between the perceived errors of the Roman Catholic church on the one hand, and those perceived errors manifested in many Protestant churches on the other hand. This two volume work outlines Newman‘s argument in support of this view and his recommendations for enacting further reform within the Anglican church.

Historical Sketches (3 vols.)

These volumes are comprised of lengthy lectures and articles written for encyclopedic publications. John Henry Newman was among the greatest historians of his day and few can escape his influence on the study of Christian history.

Parochial and Plain Sermons (8 vols.)

This volume contains sermons delivered during Newman’s post at Oriel College, Oxford. Most of the sermons in this collection include the date of delivery, making it easy to compare the practical, homiletical presentation of Newman’s theories to the more intricate nuances of his argument in a corresponding essay.

The Sayings of the Fathers

From the middle of the fifth century, and probably from the late fourth century, collections of sayings from the hermits of the Egyptian desert began to be circulated. Smaller collections of these sayings were gradually assembled into larger collections arranged alphabetically, by author, or by subject. In The Sayings of the Fathers, Owen Chadwick translates the standard and celebrated edition of this collection of sayings that was printed by the Jesuit Heribert Rosweyde at Antwerp in 1615. Chadwick chose this version to translate because it is one of the earliest of the western collections, and because it was probably the most influential of the collections in western monastic history.

Boethius: The Theological Tractates and The Consolation of Philosophy

During his brief life of 44 years, Boethius authored and translated numerous important works and treatises on the Christian faith. Considered by Stewart and Rand to be "the last of the Roman philosophers and the first of the scholastic theologians," an imprisoned Boethius penned The Consolation of Philosophy, his best known work, before being executed in 524 A. D. This volume contains the Latin texts and English translations of The Consolation of Philosophy, as well as the tractates On the Trinity (two treatises), On the Catholic Faith, and A Treatise Against Eutyches and Nestorius.

Morals on the Book of Job (3 vols.)

St. Gregory the Great’s massive four-volume commentary on the Book of Job is thought to have been written between 578 and 595. The first two chapters from the Book of Job are explained in a three part structure: historical, allegorical, and moral application. Gregory the Great then follows a historical, mystical, and moral pattern of explaining the Book of Job.

An Encyclopedist of the Dark Ages: Isidore of Seville

Before offering an English translation of St. Isidore of Seville’s classic Etymologies, Ernest Brehaut provides a biography of Isidore’s life, and explores his relationship to previous culture, his view of education, and his world-view in general. Isidore’s vast encyclopedic systemization of ancient learning includes subjects such as theology, philosophy, medicine, and music, and is considered one of the most important sources for the history of intellectual culture in the early Middle Ages.

On Holy Images

Responding to the edict by the Byzantine Emperor Leo III banning the veneration or exhibition of holy images, St. John Damascene penned a defense of holy images that garnered his reputation as an important thinker and writer. In On Holy Images, Allies provides an English translation from the original Greek of John Damascene's classic text, as well as translating three sermons on the Assumption of Mary.

Barlaam and Ioasaph (English and Greek Texts)

The Greek legend of Barlaam and Ioasaph, traditionally attributed to St. John Damascene, serves as a re-telling of the life of Buddha through a Christian lens. Although the story’s original plot may have been adapted from Christians of the East for their own use, St. Damascene's Barlaam and Ioasaph is clearly a celebration of Christian monasticism. The Greek text and the English translation are both provided in this volume, along with an in-depth introduction in which the authors discuss its authorship and more.

Explanation of the Rule of St. Augustine

Sometimes thought of as a “Second Augustine” (“alter Ausgustinus”), Hugh of St. Victor (c. 1096–1141) taught at the Augustinian Abbey of Saint Victor in Paris after which he is named. His numerous theological works and commentaries on Augustine were highly regarded, and the hundreds of original works that have survived in libraries all across Europe today reflect how popular and influential they were. Dom Aloysius Smith presents an English translation of Hugh of St. Victor’s Explanation of the Rule of St. Augustine from the original Latin.

The Didascalicon of Hugh of St. Victor

Composed in Paris in the late 1120’s, Hugh of St. Victor’s Didascalicon provided intellectual and practical orientation for students of varying ages and levels of attainment who came in numbers to the newly founded Abbey of Saint Victor. As students took up studies at their different levels, this "medieval guide to the arts" offered a survey of all they should ultimately read, and of the order, manner, and purpose which should govern their reading, both in the arts or disciplines, and in Sacred Scripture. Jerome Taylor provides an in-depth introduction to The Didascalicon of Hugh of St. Victor where he discusses the life of Hugh of St. Victor, the translation process from Latin to English, and the various original manuscripts still in existence.

The Love Letters of Abelard and Heloise

Like Romeo and Juliet, Abelard and Heloise are one of the most celebrated couples of all time. And like the Shakespearean play, their love story is marred by tragedy. The letters contained in this volume are some of the most passionate love letters ever written. Translated from the original 1722 Latin edition into English, Ralph Fletcher Seymour provides a brief introduction to their powerful, heart-wrenching story.

St. Bernard of Clairvaux’s Life of St. Malachy of Armagh

Written before the Synod of Kells met in 1152, Bernard of Clairvaux’s biography of Malachy of Armagh covers Malachy’s entire spirit-filled life, from boyhood to his canonization. Before the English translation of St. Bernard’s Life of St. Malachy of Armagh, translator H. J. Lawlor provides an in-depth, 60+ page introduction to the state of the Irish Church during the time of St. Malachy’s life, a time he calls “a Reformation, though it might perhaps be more accurately described as an ecclesiastical revolution.” Also included with this volume are various letters and two sermons from St. Bernard.

Concerning Grace and Free Will

Watkin W. Williams translates from the original Latin into English St. Bernard of Clairvaux’s treatise Concerning Grace and Free Will. Williams provides abundant notes and commentary on St. Bernard’s exposition, as well as an in-depth introduction.

Life and Works of Saint Bernard, vol. 1

In volume one of Samuel J. Eales’ comprehensive two-volume collection of letters from Saint Bernard, Eales provides an in-depth introduction to the life and works of St. Bernard, a Bernadine Chronology, and a quick list of dates for each of the included letters. Eales also provides a summary at the top of each letter, as well as concise biographical material for each letter’s recipient. Volume one includes letters 1–145.

Life and Works of Saint Bernard, vol. 2

In volume two of Samuel J. Eales’ comprehensive two-volume collection of letters from Saint Bernard, Eales provides an introduction with a description of the position and site of the Abbey of Clairvaux and some notes on the Seal of St. Bernard. Eales also provides a summary at the top of each letter, as well as concise biographical material for each letter’s recipient. Volume one includes letters 146–380.

St. Bernard’s Sermons on the Canticle of Canticles (2 vols.)

Translated from the original Latin into English, these sermons on the "Song of Solomon, instead of being dry-as-dust homilies, are as varied and many-colored as is the spiritual life, every aspect of which they discuss with equal solidity and elegance." Volumes one and two of St. Bernard’s Sermons on the Canticle of Canticles contains sermons 1–86.

Sermons of St. Bernard on Advent and Christmas

These 19 sermons, originally given in Latin at the Chapter-house at Clairvaux, all relate to the mysteries of Advent and Christmas. John Cuthbert Hedley, the Bishop of Newport from 1881–1915, provides and introduction to these illuminating sermons.

The Moral Concordances of Saint Anthony of Padua

St. Anthony of Padua was not only one of the greatest, but one of the most popular preachers of the Middle Ages. His extant sermons and sermon notes evince a grasp of the Scriptures which well entitled him to the name bestowed on him by Gregory IX, “The Ark of the Testament.” St. Anthony died in 1231, and it wasn’t until 1638 that the Moral Concordances were discovered in a library attached to the Church called Aracoeli, in Rome. J. M. Neale provides the English translation along with an in-depth introduction.

The Exempla or Illustrative Stories from the Sermones Vulgares of Jacques de Vitry

Jacques de Vitry was one of the most famous preachers of the Middle Ages, a true master of the medieval sermon form. This style used exempla, or examples, from everyday life, to illustrate the moral interpretation of Scripture passages. These exempla became themselves famous and widely used and offer a window into the moral imagination of the Christians of the Middle Ages, an imagination that intermixed the mundane with the fantastic and sublime. Preachers borrowed these exempla from each other and over the centuries they often took on established, proverbial forms. The exempla of Jacques de Vitry are extracted from his sermons, but they cannot be considered to have been written by him. Rather, they represent a body of fables, proverbs, and short tales that were widely used in the sermons of the Middle Ages and would often have been recognizable to audiences.

Ninety–Nine Homilies of S. Thomas Aquinas upon the Epistles and Gospels for Forty–Nine Sundays of the Christian Year

These homilies by the great St. Thomas Aquinas are divided into the following groups:

• The Advent Homilies (9)
• The Epiphany and Ante-Lenten Homilies (16)
• The Lenten Homilies (12)
• The Easter Homilies (12)
• The Homilies from Trinity to Advent, part 1 (24)
• The Homilies from Trinity to Advent, part 2 (26)

The Religious State, the Episcopate and the Priestly Office

An English translation of De perfectione spiritualis uitae, The Religious State, the Episcopate and the Priestly Office explores the doctrines concerning religious life and Christian perfection.

The Bread of Life, or, St. Thomas Aquinas on the Adorable Sacrament of the Altar

Divided into seven parts, The Bread of Life consists of thirty meditations on the Blessed Sacrament. Rawes has translated the original Latin into English and provided summaries for each meditation in the table of contents.

The Life of Christ

The Life of Christ consists of one hundred meditations on the life and work of Jesus Christ. These short meditations, averaging 1–3 pages in length, poetically illuminate the Scriptures, and "endeavors throughout to fix the gaze of the soul on the Divine Object."

The Virtues of a Religious Superior

This classic handbook for those who take leadership roles in the church is divided into seven sections:

• The Selection of Superiors
• Zeal for Justice
• Pity or Compassion
• Patience
• Edification
• Prudent Discretion
• Devotion to Prayer

The Life of Saint Francis

Composed between 1260 and 1263 at the bidding of a Chapter-General of the Order, The Life of Saint Francis was intended to supersede former "Lives or Legends," and to become the official biography of the Saint. This classic volume is a standard reference for the study of the life of Saint Francis.

Mystical Opuscula

This volume contains five works that cemented Bonaventure’s reputation as a mystical theologian: The Journey of the Mind to God, The Triple Way, Tree of Life, Mystical Vine, and On the Perfection of Life. This edition of José de Vinck’s translation of these texts is considered the authoritative, critical edition.

Breviloquium

This is Bonaventure’s comprehensive presentation of Christian doctrine, covering the Trinity, creation, the fall of man, the person and mission of Christ, the role of grace, the sacraments, and the Last Judgment.

On Union with God

Written towards the end of his life, St. Albert the Great’s On Union with God aimed to lay the principles down needed to lead the highest spiritual life. In the Preface, P. J. Berthier writes: “It seems as though, while one reads, the mists of earth vanish and the snowy summits appear of the mounts of God. We breathe only the pure atmosphere of prayer, peace, and love, and the one great fact of the universe, the Divine Presence, is felt and realized without effort.”

The Form of Perfect Living and Other Prose Treatises

This volume contains Geraldine E. Hodgson’s translations of four of Richard Rolle of Hampole’s prose treatises: The Form of Perfect Living, Our Daily Life, On Grace, and An Epistle on Charity.

Treatise on Consummate Perfection

Together with St. Francis of Assisi, Catherine of Siena is one of the two patron saints of Italy. Of her extant writings, her Dialogue, an abundant number of letters, and a series of prayers, are well known. This smaller work, Treatise on Consummate Perfection, is also attributed to Catherine, and is also written in the form of a brief Dialogue.

The Dialogue of the Seraphic Virgin Catherine of Siena

After providing an in-depth introduction on the study of mysticism, Algar Thorold provides the English translation of Catherine of Siena’s Dialogue, a series of colloquies divided into four treatises: “A Treatise of Divine Providence,” “A Treatise of Discretion,” “A Treatise of Prayer,” and “A Treatise of Obedience.”

Medieval Preachers and Medieval Preaching

A survey of extracts from sermons from the Middle Ages, J. M. Neale provides an in-depth introduction to the sermons of that epoch, and then provides notes on the sermons sampled. Sermons included come from eminent Medieval preachers such as: St. Boniface, St. Bede, St. Atto of Vercell, St. Peter Damiani, St. Bruno of Aste, Peter Abaelard, Adam Scotus, Thomas à Kempis, and more.

A Commentary on the Psalms from Primitive and Mediæval Writers, vol. 1: Psalm 1 to Psalm 38

Volume one of the Commentary on the Psalms from Primitive and Mediæval Writers covers Psalms 1–38. In addition to verse-by-verse commentary, each Psalm includes an introduction and various thoughts from the writings of the Church Fathers. Volume one also includes an in-depth introduction to the series, which includes two dissertations: "The Psalms as Employed in the Offices of the Church" and "Primitive and Mediæval Commentators on the Psalms," which provides concise biographical notices of the principal commentators referenced in all four volumes. A third dissertation, "The Mystical and Literal Interpretation of the Psalms," will be found after the thirtieth Psalm.

A Commentary on the Psalms from Primitive and Mediæval Writers, vol. 2: Psalm 39 to Psalm 80

Volume two of the Commentary on the Psalms from Primitive and Mediæval Writers covers Psalms 39–80. In addition to verse-by-verse commentary, each Psalm includes an introduction and various thoughts from the writings of the Church Fathers. A dissertation, "Chronology and Authorship of the Psalms," explores the "original" order of the Psalms and discusses the many problems of trying to discern their "true" chronological sequence.

A Commentary on the Psalms from Primitive and Mediæval Writers, vol. 3: Psalm 81 to Psalm 118

Volume three of the Commentary on the Psalms from Primitive and Mediæval Writers covers Psalms 81–118. In addition to verse-by-verse commentary, each Psalm includes an introduction and various thoughts from the writings of the Church Fathers.

A Commentary on the Psalms from Primitive and Mediæval Writers, vol. 4: Psalm 119 to Psalm 150

Volume four of the Commentary on the Psalms from Primitive and Mediæval Writers covers Psalms 119–150. In addition to verse-by-verse commentary, each Psalm includes an introduction and various thoughts from the writings of the Church Fathers. This volume also includes the dissertation "The Psalms as Used in the Sacraments and Rites of the Church" and provides an index of Scripture references for the entire collection.

Principles of Greek Etymology, vol. 1

In this landmark reference book, Curtius clearly outlines and explains the basics of Greek linguistics. Curtius leads the reader through the various philosophies and specific linguistic properties of Greek etymology. He gives an account of the concerns of the academic community regarding New Testament Greek, and the transliteration of several alphabets such as Sanskrit and Cyrillic. He also provides a table comparing many languages, including Sanskrit, Italian, and Old Irish.

Principles of Greek Etymology, vol. 2

In the second volume of this reference work, Curtius continues with his discussion of the representation of sounds. He goes into great detail on the linguistic nature of several Greek sounds, such as sound changes and relation of sounds to each other. Curtius also provides an extensive list of indexes and a table of contents to guide research. This volume acts as a reliable guide to the linguistic properties and principles of Greek New Testament studies.

A Grammar of the Greek Language

A Grammar of the Greek Language provides an excellent introduction to Greek linguistics. Curtius defines each term in full, using examples and context to aid understanding. He covers etymology, letters and sounds, inflection of verbs, nouns and pronouns, derivation, syntax, as well as indexes and a table of contents to guide study.

The Greek Verb: Its Structure and Development

This text gives a full introduction and discussion of the linguistic properties of Greek verbs. Containing over 600 pages, Curtius provides an introduction to the material and several indexes. A practical and authoritative text for both the Greek scholar and seminary student, this work remains as a reference guide as well as theory and criticism of the New Testament Greek studies.

The Latin Works and the Correspondence of Huldreich Zwingli (3 vols.)

“This is the gospel, that sins are remitted in the name of Christ; and no heart ever received tidings more glad.” Huldrych Zwingli’s contribution to the Reformation may have been just as important as Luther and Calvin’s, yet many still don’t know much about him, let alone read his powerful works. Zwingli preached against ecclesial corruption, fasting, the requirement of celibacy on the clergy, the veneration of saints, excommunication, and more—setting the stage for the Swiss Reformation.