Matthew Levering - Böcker

From 1962 to 1965, in perhaps the most important religious event of the twentieth century, the Second Vatican Council met to plot a course for the future of the Roman Catholic Church. After thousands of speeches, resolutions, and votes, the Council issued sixteen official documents on topics ranging from divine revelation to relations with non-Christians. But the meaning of the Second Vatican Council has been fiercely contested since before it was even over, and the years since its completion have seen a battle for the soul of the Church waged through the interpretation of Council documents. The Reception of Vatican II looks at the sixteen conciliar documents through the lens of those battles. Paying close attention to reforms and new developments, the essays in this volume show how the Council has been received and interpreted over the course of the more than fifty years since it concluded. The contributors to this volume represent various schools of thought but are united by a commitment to restoring the view that Vatican II should be interpreted and implemented in line with Church Tradition. The central problem facing Catholic theology today, these essays argue, is a misreading of the Council that posits a sharp break with previous Church teaching. In order to combat this reductive way of interpreting the Council, these essays provide a thorough, instructive overview of the debates it inspired.

From 1962 to 1965, in perhaps the most important religious event of the twentieth century, the Second Vatican Council met to plot a course for the future of the Roman Catholic Church. After thousands of speeches, resolutions, and votes, the Council issued sixteen official documents on topics ranging from divine revelation to relations with non-Christians. But the meaning of the Second Vatican Council has been fiercely contested since before it was even over, and the years since its completion have seen a battle for the soul of the Church waged through the interpretation of Council documents. The Reception of Vatican II looks at the sixteen conciliar documents through the lens of those battles. Paying close attention to reforms and new developments, the essays in this volume show how the Council has been received and interpreted over the course of the more than fifty years since it concluded. The contributors to this volume represent various schools of thought but are united by a commitment to restoring the view that Vatican II should be interpreted and implemented in line with Church Tradition. The central problem facing Catholic theology today, these essays argue, is a misreading of the Council that posits a sharp break with previous Church teaching. In order to combat this reductive way of interpreting the Council, these essays provide a thorough, instructive overview of the debates it inspired.

In Vatican II: Renewal within Tradition, an international team of theologians challenges the standard view of the Council as causing a rupture with earlier Catholic teaching. Examining each document issued, they argue the The Council was indeed putting forth a vision for the future of the Church, but that vision was grounded in two millennia of tradition. Taken together, these essays demonstrate that Vatican II's documents are a development from an established antecedent in the Roman Catholic Church. Each chapter contextualizes Vatican II teachings within that rich tradition.

In Vatican II: Renewal within Tradition, an international team of theologians challenges the standard view of the Council as causing a rupture with earlier Catholic teaching. Examining each document issued, they argue the The Council was indeed putting forth a vision for the future of the Church, but that vision was grounded in two millennia of tradition. Taken together, these essays demonstrate that Vatican II's documents are a development from an established antecedent in the Roman Catholic Church. Each chapter contextualizes Vatican II teachings within that rich tradition.

This book is an examination of natural law doctrine, rooted in the classical writings of our respective three traditions: Jewish, Christian, and Islamic. Each of the authors provides an extensive essay reflecting on natural law doctrine in his tradition. Each of the authors also provides a thoughtful response to the essays of the other two authors. Readers will gain a sense for how natural law (or cognate terms) resonated with classical thinkers such as Maimonides, Origen, Augustine, al-Ghazali and numerous others. Readers will also be instructed in how the authors think that these sources can be mined for constructive reflection on natural law today. A key theme in each essay is how the particularity of the respective religious tradition is squared with the evident universality of natural law claims. The authors also explore how natural law doctrine functions in particular traditions for reflection upon the religious other.

This handbook examines the history of Trinitarian theology and reveals the Nicene unity still at work among Christians today despite ecumenical differences and the variety of theological perspectives. The forty-three chapters are organized into the following seven parts: the Trinity in Scripture, Patristic witnesses to the Trinitarian faith, Medieval appropriations of the Trinitarian faith, the Reformation through to the 20th Century, Trinitarian Dogmatics, the Trinity and Christian life, and Dialogues (addressing ecumenical, interreligious, and cultural interactions). The phrase 'Trinitarian faith' can hardly be understood outside of reference to the Councils of Nicaea and Constantinople and to their reception: the doctrine of the Trinity is indissociably connected to the reading of Scripture through the ecclesial and theological traditions. The modern period is characterized especially by the arrival of history, under two principal aspects: 'historical theology' and 'philosophies of history'. In contemporary theology, the principal 'theological loci' are Trinity and creation, Trinity and grace, Trinity and monotheism, Trinity and human life (ethics, society, politics and culture), and more broadly Trinity and history. In all these areas, this handbook offers essays that do justice to the diversity of view points, while also providing, insofar as possible, a coherent ensemble.

This book is an examination of natural law doctrine, rooted in the classical writings of our respective three traditions: Jewish, Christian, and Islamic. Each of the authors provides an extensive essay reflecting on natural law doctrine in his tradition. Each of the authors also provides a thoughtful response to the essays of the other two authors. Readers will gain a sense for how natural law (or cognate terms) resonated with classical thinkers such as Maimonides, Origen, Augustine, al-Ghazali and numerous others. Readers will also be instructed in how the authors think that these sources can be mined for constructive reflection on natural law today. A key theme in each essay is how the particularity of the respective religious tradition is squared with the evident universality of natural law claims. The authors also explore how natural law doctrine functions in particular traditions for reflection upon the religious other.

Aristotle in Aquinas's Theology explores the role of Aristotelian concepts, principles, and themes in Thomas Aquinas's theology. Each chapter investigates the significance of Aquinas's theological reception of Aristotle in a central theological domain: the Trinity, the angels, soul and body, the Mosaic law, grace, charity, justice, contemplation and action, Christ, and the sacraments. In general, the essays focus on the Summa theologiae, but some range more widely in Aquinas's corpus. For some time, it has above all been the influence of Aristotle on Aquinas's philosophy that has been the centre of attention. Perhaps in reaction to philosophical neo-Thomism, or perhaps because this Aristotelian influence appears no longer necessary to demonstrate, the role of Aristotle in Aquinas's theology presently receives less theological attention than does Aquinas's use of other authorities (whether Scripture or particular Fathers), especially in domains outside of theological ethics. Indeed, in some theological circles the influence of Aristotle upon Aquinas's theology is no longer well understood. Readers will encounter here the great Aristotelian themes, such as act and potency, God as pure act, substance and accidents, power and generation, change and motion, fourfold causality, form and matter, hylomorphic anthropology, the structure of intellection, the relationship between knowledge and will, happiness and friendship, habits and virtues, contemplation and action, politics and justice, the best form of government, and private property and the common good. The ten essays in this book engage Aquinas's reception of Aristotle in his theology from a variety of points of view: historical, philosophical, and constructively theological.

The Oxford Handbook of the Reception of Aquinas provides a comprehensive survey of Catholic, Orthodox, and Protestant philosophical and theological reception of Thomas Aquinas over the past 750 years.This Handbook will serve as a necessary primer for everyone who wishes to study Aquinas's thought and/or the history of theology and philosophy since Aquinas's day. Part I considers the late-medieval receptions of Aquinas among Catholics and Orthodox. Part II examines sixteenth-century Western receptions of Aquinas (Protestant and Catholic), followed by a chapter on sixteenth- and seventeenth-century Orthodox reception. Part III discusses seventeenth-century Protestant and Catholic receptions, and Part IV surveys eighteenth- and nineteenth-century receptions (Protestant, Orthodox, and Catholic). Part V focuses on the twentieth century and takes into account the diversity of theological movements in the past century as well as extensive philosophical treatment. The final section unpicks contemporary systematic approaches to Aquinas, covering the main philosophical and theological themes for which he is best known. With chapters written by a wide range of experts in their respective fields, this volume provides a valuable touchstone regarding the developments that have marked the past seven centuries of Christian theology.

Aristotle in Aquinas's Theology explores the role of Aristotelian concepts, principles, and themes in Thomas Aquinas's theology. Each chapter investigates the significance of Aquinas's theological reception of Aristotle in a central theological domain: the Trinity, the angels, soul and body, the Mosaic law, grace, charity, justice, contemplation and action, Christ, and the sacraments. In general, the essays focus on the Summa theologiae, but some range more widely in Aquinas's corpus. For some time, it has above all been the influence of Aristotle on Aquinas's philosophy that has been the centre of attention. Perhaps in reaction to philosophical neo-Thomism, or perhaps because this Aristotelian influence appears no longer necessary to demonstrate, the role of Aristotle in Aquinas's theology presently receives less theological attention than does Aquinas's use of other authorities (whether Scripture or particular Fathers), especially in domains outside of theological ethics. Indeed, in some theological circles the influence of Aristotle upon Aquinas's theology is no longer well understood. Readers will encounter here the great Aristotelian themes, such as act and potency, God as pure act, substance and accidents, power and generation, change and motion, fourfold causality, form and matter, hylomorphic anthropology, the structure of intellection, the relationship between knowledge and will, happiness and friendship, habits and virtues, contemplation and action, politics and justice, the best form of government, and private property and the common good. The ten essays in this book engage Aquinas's reception of Aristotle in his theology from a variety of points of view: historical, philosophical, and constructively theological.

As a multi-faceted introduction to sacramental theology, the purposes of this Handbook are threefold: historical, ecumenical, and missional. The forty-four chapters are organized into the following parts five parts: Sacramental Roots in Scripture, Patristic Sacramental Theology, Medieval Sacramental Theology, From the Reformation through Today, and Philosophical and Theological Issues in Sacramental Doctrine.Contributors to this Handbook explain the diverse ways that believers have construed the sacraments, both in inspired Scripture and in the history of the Church's practice. In Scripture and the early Church, Orthodox, Protestants, and Catholics all find evidence that the first Christian communities celebrated and taught about the sacraments in a manner that Orthodox, Protestants, and Catholics today affirm as the foundation of their own faith and practice. Thus, for those who want to understand what has been taught about the sacraments in Scripture and across the generations by the major thinkers of the various Christian traditions, this Handbook provides an introduction. As the divisions in Christian sacramental understanding and practice are certainly evident in this Handbook, it is not thereby without ecumenical and missional value. This book evidences that the story of the Christian sacraments is, despite divisions in interpretation and practice, one of tremendous hope.

The Resurrection of Jesus is at the very root of Christian faith; without belief in Jesus Christianity dies. In this thought-provoking work, Matthew Levering defends the credibility of the claim that Jesus rose from the dead. Drawing on the work of N. T. Wright, Levering shows that the historical evidence vindicates this assumption, and reveals that the Gospels were backed by eyewitnesses who were living and telling their stories even during the time of the writing of the Gospels. The author also emphasises the importance of evaluating the Old Testament to validate Jesus' Resurrection.By highlighting the desire--both in the ancient world and now--to make the Resurrection more comprehensible by spiritualizing it, Levering argues that the fact that the disciples themselves did not do this provides a further clue to reliability. Finally, the author addresses the question of why Jesus does not continue to show himself in his glorified flesh after his resurrection, which is often seen as a strong case for scepticism. However, he shows that Jesus' entire mission is predicated upon helping us to avoid cleaving to the present world over God. He is leading us to where he is--the kingdom of God, the beginning of the new creation at the Father's right hand. By developing these arguments for the historical reality of Jesus' Resurrection, this ground-breaking study expertly draws together historical and theological reasons for believing that Jesus' Resurrection happened.

Modern theological engagements on deification have undergone two major paradigm shifts. First, the study of deification shifted from the periphery of theological discourse to its center. For Adolf von Harnack, deification was a pagan import that fatally corrupted and distorted the Gospel message of salvation. In response, the positive retrieval of the concept of deification belongs to the early years of the twentieth century. By the 1910s in Russian religious thought and by the 1930s in much Roman Catholic theology, deification had become a magnet concept attracting attention from many different viewpoints. The second important shift relates to how deification is characterized. Recent studies question the exclusively 'Eastern' character of deification and draw attention to the engagements of this theme in Latin patristic and later Western Christian sources. Reassessing the evidence for these two major shifts, The Oxford Handbook of Deification comprehensively explores the points of convergence and difference on the constitutive elements of deification in different traditions, and offers a foundation for ecumenical and interreligious dialogues. The Handbook's first part analyzes the cultural and scriptural roots of deification; the second part explores the most significant historical contributions to the understanding of deification in the early, medieval, and modern periods; the third part develops systematic connections. Readers will discover a surprizing breadth, depth, and diversity of theologies of deification in Christian traditions. Throughout the Handbook, leading scholars in the field of Deification Studies propose vital new insights from a variety of perspectives for this central mystery at the heart of the Christian faith.

Natural law theory is controversial today because it presumes that there is a stable 'human nature' that is subject to a 'law.' How do we know that 'human nature' is stable and not ever-evolving? How can we expect 'law' not to constrict human freedom and potential? Furthermore if there is a 'law,' there must be a lawgiver. Matthew Levering argues that natural law theory makes sense only within a broader worldview, and that the Bible sketches both such a persuasive worldview and an account of natural law that offers an exciting portrait of the moral life. To establish the relevance of biblical readings to the wider philosophical debate on natural law, this study offers an overview of modern natural law theories from Cicero to Nietzsche, which reverse the biblical portrait by placing human beings at the center of the moral universe. Whereas the biblical portrait of natural law is other-directed, ordered to self-giving love, the modern accounts turn inward upon the self. Drawing on the thought of St. Thomas Aquinas, Levering employs theological and philosophical investigation to achieve a contemporary doctrine of natural law that accords with the biblical witness to a loving Creator who draws human beings to share in the divine life.This book provides both an introduction to natural law theory and a compelling challenge to re-think current biblical scholarship on the topic.

This handbook examines the history of Trinitarian theology and reveals the Nicene unity still at work among Christians today despite ecumenical differences and the variety of theological perspectives. The forty-three chapters are organized into the following seven parts: the Trinity in Scripture, Patristic witnesses to the Trinitarian faith, Medieval appropriations of the Trinitarian faith, the Reformation through to the 20th Century, Trinitarian Dogmatics, the Trinity and Christian life, and Dialogues (addressing ecumenical, interreligious, and cultural interactions). The phrase 'Trinitarian faith' can hardly be understood outside of reference to the Councils of Nicaea and Constantinople and to their reception: the doctrine of the Trinity is indissociably connected to the reading of Scripture through the ecclesial and theological traditions. The modern period is characterized especially by the arrival of history, under two principal aspects: 'historical theology' and 'philosophies of history'. In contemporary theology, the principal 'theological loci' are Trinity and creation, Trinity and grace, Trinity and monotheism, Trinity and human life (ethics, society, politics and culture), and more broadly Trinity and history. In all these areas, this handbook offers essays that do justice to the diversity of view points, while also providing, insofar as possible, a coherent ensemble.

Predestination has been the subject of perennial controversy among Christians, although in recent years theologians have shied away from it as a divisive and unedifying topic. In this book Matthew Levering argues that Christian theological reflection needs to continue to return to the topic of predestination, for two reasons: Firstly, predestinarian doctrine is taught in the New Testament. Reflecting the importance of the topic in many strands of Second Temple Judaism, the New Testament authors teach predestination in a manner that explains why Christian theologians continually recur to this topic. Secondly, the doctrine of predestination provides a way for Christian theologians to reflect upon two fundamental affirmations of biblical revelation. The first is God's love, without any deficiency or crimp, for each and every rational creature; the second is that God from eternity brings about the purpose for which he created us, and that he permits some rational creatures freely and permanently to rebel against his love. When theologians reflect on these two key biblical affirmations, they generally try to unite them in a logical synthesis. Instead, Levering argues, it is necessary to allow for the truth of each side of the mystery, without trying to blend the two affirmations into one. Levering pairs his discussion of Scripture with ecumenically oriented discussion of the doctrine of predestination in through the ages through the figures of Origen, Augustine, Boethius, John of Damascus, Eriugena, Aquinas, Ockham, Catherine of Siena, Calvin, Molina, Francis de Sales, Leibniz, Bulgakov, Barth, Maritain, and Balthasar. He concludes with a constructive chapter regarding the future of the doctrine.

Natural law theory is controversial today because it presumes that there is a stable 'human nature' that is subject to a 'law.' How do we know that 'human nature' is stable and not ever-evolving? How can we expect 'law' not to constrict human freedom and potential? Furthermore if there is a 'law,' there must be a lawgiver. Matthew Levering argues that natural law theory makes sense only within a broader worldview, and that the Bible sketches both such a persuasive worldview and an account of natural law that offers an exciting portrait of the moral life. To establish the relevance of biblical readings to the wider philosophical debate on natural law, this study offers an overview of modern natural law theories from Cicero to Nietzsche, which reverse the biblical portrait by placing human beings at the center of the moral universe. Whereas the biblical portrait of natural law is other-directed, ordered to self-giving love, the modern accounts turn inward upon the self. Drawing on the thought of St. Thomas Aquinas, Levering employs theological and philosophical investigation to achieve a contemporary doctrine of natural law that accords with the biblical witness to a loving Creator who draws human beings to share in the divine life. This book provides both an introduction to natural law theory and a compelling challenge to re-think current biblical scholarship on the topic.

As a multi-faceted introduction to sacramental theology, the purposes of this Handbook are threefold: historical, ecumenical, and missional. The forty-four chapters are organized into the following parts five parts: Sacramental Roots in Scripture, Patristic Sacramental Theology, Medieval Sacramental Theology, From the Reformation through Today, and Philosophical and Theological Issues in Sacramental Doctrine.Contributors to this Handbook explain the diverse ways that believers have construed the sacraments, both in inspired Scripture and in the history of the Church's practice. In Scripture and the early Church, Orthodox, Protestants, and Catholics all find evidence that the first Christian communities celebrated and taught about the sacraments in a manner that Orthodox, Protestants, and Catholics today affirm as the foundation of their own faith and practice. Thus, for those who want to understand what has been taught about the sacraments in Scripture and across the generations by the major thinkers of the various Christian traditions, this Handbook provides an introduction. As the divisions in Christian sacramental understanding and practice are certainly evident in this Handbook, it is not thereby without ecumenical and missional value. This book evidences that the story of the Christian sacraments is, despite divisions in interpretation and practice, one of tremendous hope.

Christ's Fulfillment of Torah and Temple is a concise introduction to the Christian theology of salvation in light of the contributions of Thomas Aquinas. In this cogent study, Matthew Levering identifies six important aspects of soteriology, each of which corresponds to an individual chapter in the book. Levering focuses on human history understood in light of the divine law and covenants, Jesus the Incarnate Son of God and Messiah of Israel, Jesus' cross, transformation in the image of God, the Mystical Body of Christ into which all human beings are called, and eternal life.Taking the doctrines of faith as his starting point, Levering's objective is to answer the questions of both Christians and non-Christians who desire to learn how and for what end Jesus "saves" humankind. Levering's work also speaks directly to contemporary systematic theologians. In contrast to widespread assumptions that Aquinas's theology of salvation is overly abstract or juridical, Levering demonstrates that Aquinas's theology of salvation flows from his reading of Scripture and deserves a central place in contemporary discussions.Thomas Aquinas's theology of salvation employs and develops the concepts of satisfaction and merit in light of his theology of the Old Testament. For Aquinas, Christ fulfills Israel's Torah and Temple, law and liturgy. These two aspects of Israel's religion provide the central categories for understanding salvation. The Torah expresses God's Wisdom, incarnated in Jesus Christ. Christ's passion, then, fulfills and transforms the moral, juridical, and ceremonial precepts of the Torah, which correspond to the three "offices" of ancient Israel—prophet, king, and priest. The New Law in Christ Jesus is also the fulfillment of the Temple, Israel's worship. Christ offers the Father the perfect worship, participated in by all members of his Mystical Body through faith, charity, and the sacraments. Old Law and New Law are fulfilled in the perfect knowing and loving (perfect law and liturgy) of eternal life, the Heavenly Jerusalem.As a Thomistic contribution to contemporary theology, this fruitful study develops a theology of salvation in accord with contemporary canonical readings of Scripture and with the teachings of the Second Vatican Council on the fulfillment and permanence of God's covenants.

Christ's Fulfillment of Torah and Temple is a concise introduction to the Christian theology of salvation in light of the contributions of Thomas Aquinas. In this cogent study, Matthew Levering identifies six important aspects of soteriology, each of which corresponds to an individual chapter in the book. Levering focuses on human history understood in light of the divine law and covenants, Jesus the Incarnate Son of God and Messiah of Israel, Jesus' cross, transformation in the image of God, the Mystical Body of Christ into which all human beings are called, and eternal life.Taking the doctrines of faith as his starting point, Levering's objective is to answer the questions of both Christians and non-Christians who desire to learn how and for what end Jesus "saves" humankind. Levering's work also speaks directly to contemporary systematic theologians. In contrast to widespread assumptions that Aquinas's theology of salvation is overly abstract or juridical, Levering demonstrates that Aquinas's theology of salvation flows from his reading of Scripture and deserves a central place in contemporary discussions.Thomas Aquinas's theology of salvation employs and develops the concepts of satisfaction and merit in light of his theology of the Old Testament. For Aquinas, Christ fulfills Israel's Torah and Temple, law and liturgy. These two aspects of Israel's religion provide the central categories for understanding salvation. The Torah expresses God's Wisdom, incarnated in Jesus Christ. Christ's passion, then, fulfills and transforms the moral, juridical, and ceremonial precepts of the Torah, which correspond to the three "offices" of ancient Israel—prophet, king, and priest. The New Law in Christ Jesus is also the fulfillment of the Temple, Israel's worship. Christ offers the Father the perfect worship, participated in by all members of his Mystical Body through faith, charity, and the sacraments. Old Law and New Law are fulfilled in the perfect knowing and loving (perfect law and liturgy) of eternal life, the Heavenly Jerusalem.As a Thomistic contribution to contemporary theology, this fruitful study develops a theology of salvation in accord with contemporary canonical readings of Scripture and with the teachings of the Second Vatican Council on the fulfillment and permanence of God's covenants.

Knowing the Love of Christ provides a thorough introduction to the theology of St. Thomas Aquinas in accessible language. As a complement to the many short introductions to St. Thomas's philosophy, this book fills a gap in the literature on Thomas—a comprehensive introduction to his thought written by theologians. With enthusiasm and insight, Michael Dauphinais and Matthew Levering make available the vast theology of Thomas Aquinas. Focusing upon the Summa Theologiae, Dauphinais and Levering illumine the profoundly biblical foundations of Thomas's powerful vision of reality. Drawing upon their own experience, the authors guide readers into grappling with the fresh and penetrating insights of St. Thomas. Students at all stages of theological education will find this book an enriching introduction to the mysteries of the Christian faith.

Knowing the Love of Christ provides a thorough introduction to the theology of St. Thomas Aquinas in accessible language. As a complement to the many short introductions to St. Thomas's philosophy, this book fills a gap in the literature on Thomas—a comprehensive introduction to his thought written by theologians. With enthusiasm and insight, Michael Dauphinais and Matthew Levering make available the vast theology of Thomas Aquinas. Focusing upon the Summa Theologiae, Dauphinais and Levering illumine the profoundly biblical foundations of Thomas's powerful vision of reality. Drawing upon their own experience, the authors guide readers into grappling with the fresh and penetrating insights of St. Thomas. Students at all stages of theological education will find this book an enriching introduction to the mysteries of the Christian faith.

In Mary's Bodily Assumption, Matthew Levering presents a contemporary explanation and defense of the Catholic doctrine of Mary's bodily Assumption. He asks: How does the Church justify a doctrine that does not have explicit biblical or first-century historical evidence to support it? With the goal of exploring this question more deeply, he divides his discussion into two sections, one historical and the other systematic.Levering's historical section aims to retrieve the rich Mariological doctrine of the mid-twentieth century. He introduces the development of Mariology in Catholic Magisterial documents, focusing on Pope Pius XII's encyclical Munificentissimus Deus of 1950, in which the bodily Assumption of Mary was dogmatically defined, and two later Magisterial documents, Vatican II's Lumen Gentium and Pope John Paul II's Redemptoris Mater. Levering addresses the work of the neo-scholastic theologians Joseph Duhr, Aloïs Janssens, and Réginald Garrigou-Lagrange before turning to the great theologians of the nouvelle théologie—Karl Rahner, Hans Urs von Balthasar, Louis Bouyer, Joseph Ratzinger—and their emphasis on biblical typology. Using John Henry Newman as a guide, Levering organizes his systematic section by the three pillars of the doctrine on which Mary's Assumption rests: biblical typology, the Church as authoritative interpreter of divine revelation under the guidance of the Holy Spirit, and the fittingness of Mary's Assumption in relation to the other mysteries of faith.Levering's ecumenical contribution is a significant engagement with Protestant biblical scholars and theologians; it is also a reclamation of Mariology as a central topic in Catholic theology.

The interpretation of Scripture has depended largely on the view of history held by theologians and exegetes. In Participatory Biblical Exegesis, Matthew Levering examines the changing views of history that distinguish patristic and medieval biblical exegesis from modern historical-critical exegesis.Levering argues for a delicate interpretive balance, in which history is understood both as a process that participates in God's creative and redemptive presence and as a set of linear moments. He identifies a split between theological and historical interpretations of scripture beginning in the high Middle Ages, considerably earlier than the emergence of historical-critical methods in the seventeenth and eighteenth centuries. Instead, he offers a vision of Scripture that is rooted in the exegetical practice of St. Thomas Aquinas and his sources but embraces historical-critical research as well.Participatory Biblical Exegesis provides an original theological basis for critical exegesis. It integrates the work of contemporary exegetes, philosophers, theologians, and historians to provide a compelling vision of biblical interpretation.

The interpretation of Scripture has depended largely on the view of history held by theologians and exegetes. In Participatory Biblical Exegesis, Matthew Levering examines the changing views of history that distinguish patristic and medieval biblical exegesis from modern historical-critical exegesis.Levering argues for a delicate interpretive balance, in which history is understood both as a process that participates in God's creative and redemptive presence and as a set of linear moments. He identifies a split between theological and historical interpretations of scripture beginning in the high Middle Ages, considerably earlier than the emergence of historical-critical methods in the seventeenth and eighteenth centuries. Instead, he offers a vision of Scripture that is rooted in the exegetical practice of St. Thomas Aquinas and his sources but embraces historical-critical research as well.Participatory Biblical Exegesis provides an original theological basis for critical exegesis. It integrates the work of contemporary exegetes, philosophers, theologians, and historians to provide a compelling vision of biblical interpretation.

Matthew Levering offers a biblical and Thomistic portrait of the cardinal virtue of temperance and its allied virtues, in dialogue with an ecumenical range of theologians and scholars.In Aquinas's Eschatological Ethics and the Virtue of Temperance, Levering argues that Catholic ethics make sense only in light of the biblical worldview that Jesus has inaugurated the kingdom of God by pouring out his spirit. Jesus has made it possible for us to know and obey God's law for human flourishing as individuals and communities. He has reoriented our lives toward the goal of beatific communion with him in charity, which affects the exercise of the moral virtues that pertain to human flourishing.Without the context of the inaugurated kingdom, Catholic ethics as traditionally conceived will seem like an effort to find a middle ground between legalistic rigorism and relativistic laxism, which is especially the case with the virtue of temperance, the focus of Levering's book. After an opening chapter on the eschatological/biblical character of Catholic ethics, the ensuing chapters engage Aquinas's theology of temperance in the Summa theologiae, which identifies and examines a number of virtues associated with temperance. Levering demonstrates that the theology of temperance is profoundly biblical, and that Aquinas's theology of temperance relies for its intelligibility upon Christ's inauguration of the kingdom of God as the graced fulfillment of our created nature. The book develops new vistas for scholars and students interested in moral theology.

Matthew Levering offers a biblical and Thomistic portrait of the cardinal virtue of temperance and its allied virtues, in dialogue with an ecumenical range of theologians and scholars.In Aquinas's Eschatological Ethics and the Virtue of Temperance, Levering argues that Catholic ethics make sense only in light of the biblical worldview that Jesus has inaugurated the kingdom of God by pouring out his spirit. Jesus has made it possible for us to know and obey God's law for human flourishing as individuals and communities. He has reoriented our lives toward the goal of beatific communion with him in charity, which affects the exercise of the moral virtues that pertain to human flourishing.Without the context of the inaugurated kingdom, Catholic ethics as traditionally conceived will seem like an effort to find a middle ground between legalistic rigorism and relativistic laxism, which is especially the case with the virtue of temperance, the focus of Levering's book. After an opening chapter on the eschatological/biblical character of Catholic ethics, the ensuing chapters engage Aquinas's theology of temperance in the Summa theologiae, which identifies and examines a number of virtues associated with temperance. Levering demonstrates that the theology of temperance is profoundly biblical, and that Aquinas's theology of temperance relies for its intelligibility upon Christ's inauguration of the kingdom of God as the graced fulfillment of our created nature. The book develops new vistas for scholars and students interested in moral theology.

In Mary's Bodily Assumption, Matthew Levering presents a contemporary explanation and defense of the Catholic doctrine of Mary's bodily Assumption. He asks: How does the Church justify a doctrine that does not have explicit biblical or first-century historical evidence to support it? With the goal of exploring this question more deeply, he divides his discussion into two sections, one historical and the other systematic.Levering's historical section aims to retrieve the rich Mariological doctrine of the mid-twentieth century. He introduces the development of Mariology in Catholic Magisterial documents, focusing on Pope Pius XII's encyclical Munificentissimus Deus of 1950, in which the bodily Assumption of Mary was dogmatically defined, and two later Magisterial documents, Vatican II's Lumen Gentium and Pope John Paul II's Redemptoris Mater. Levering addresses the work of the neo-scholastic theologians Joseph Duhr, Aloïs Janssens, and Réginald Garrigou-Lagrange before turning to the great theologians of the nouvelle théologie—Karl Rahner, Hans Urs von Balthasar, Louis Bouyer, Joseph Ratzinger—and their emphasis on biblical typology. Using John Henry Newman as a guide, Levering organizes his systematic section by the three pillars of the doctrine on which Mary's Assumption rests: biblical typology, the Church as authoritative interpreter of divine revelation under the guidance of the Holy Spirit, and the fittingness of Mary's Assumption in relation to the other mysteries of faith.Levering's ecumenical contribution is a significant engagement with Protestant biblical scholars and theologians; it is also a reclamation of Mariology as a central topic in Catholic theology.

Was the Reformation a mistake?In its actual historical context, it hardly seems fair to call the Reformation a "mistake." In 1517, the Church was in need of a spiritual and theological reform. The issues raised by Renaissance humanism - and by the profound corruption of the Church's leaders, the Avignon papacy, and the Great Schism in the fourteenth and fifteenth centuries - lingered unresolved. What were key theological problems that led to the Reformation?Theologian Matthew Levering helps readers see these questions from a Catholic perspective. Surveying nine key themes - Scripture, Mary, the Eucharist, the Seven Sacraments, monasticism, justification and merit, purgatory, saints, and papacy - he examines the positions of Martin Luther and makes a case that the Catholic position is biblically defensible once one allows for the variety of biblically warranted modes of interpreting Scripture. At the same time, Levering makes clear that he cannot "prove" the Catholic case.The book concludes with a spirited response by "mere Protestant" theologian Kevin J. Vanhoozer.