Proving academic plagiarism is difficult. This volume borrows principles from textual criticism to illustrate new techniques for demonstrating plagiarism. These techniques can be used to persuade others—colleagues, editors, publishers, and research integrity committees—when academic plagiarism has been committed.

Abridgement of thesis (doctoral)--Gregorian University, Rome.

Originally presented as the author's thesis (doctoral--Gregorian University).

New Blackfriars, Volume 103, Issue 1105, Page 322-325, May 2022.

In lieu of an abstract, here is a brief excerpt of the content:Objective Reality of Ideas in Descartes, Caterus, and Su irez NORMAN j. WELLS IT HAS LONG BEEN ACKNOWLEDGEDthat Francisco Sufirez's distinction between a formal and an objective concept exercised some influence upon Descartes's teaching on 'idea'.' It would appear, however, that not enough attention has been given to that distinction of Sufirez (and especially to another to be mentioned shordy) to aid in dispelling what I take to be (...) a widespread confusion and misunderstanding with regard to 'idea' in Descartes, especially with respect to 'idea' taken 'objectively'. Much, if not all, of the confusion in question has to do with Descartes's admittedly equivocal use of the term 'idea'. For he had allowed that 'idea' could be taken 'materially' (materialiter), on the one hand, for the knowing activity of the intellect. On the other hand, it could be taken 'objectively' (objective) for the thing (res) represented by that knowing activity.' At this point, the contemporary reader can only be brought up short, See E. Gilson, Index scolastico-cart~sien (New York: Burt Franklin Reprint, 1912), 48-49; Discours de la m~thode: Texte et commentazre (Paris: J. Vrin, 1947), 321; G. Rodis-Lewisin her edition of Meditationes de Prima PhRosoph.m (Paris: J. Vrin, 1953), 41 n. 1; L'oeuure de Descartes (Paris: J. Vrin, 1971), 53~ n. 8; J. Collins, Modern European Philosophy (Milwaukee: Bruce, 1954), 165;T.J. Cronin, S.J., Objecttve Being m Descartes and SuArez (Rome: Gregorian University Press, 1966); "Objective Reality of Ideas in Human Thought: Descartes and Su~rez," Wisdom in Depth: Essays in Honor of Henri Renard, SJ., eds. V. F. Daues, S.J., M. R. Holloway, S.J., L. Sweeney, S.J. (Milwaukee : Bruce, 1966), 68-79; L. Gilen, S.J., "Uber die Beziehungen Descartes zur zeitgenossischen Scholastik," Scholastik 32 (1957): 41-66; R. Dalbiez, "Les sources scolastiques de la th~orie cart6sienne de l'&re objectif," Revue d'histoire de la philosophic 3 (1929): 464-72;J. Owens, C.S.S.R., in The Cambridge HtstoU of Later Medu,val Philosophy, eds. N. Kretzmann, A. Kenny, J. Pinborg (Cambridge University Press, 1982), 459; G. Nuchelmans,Judgment and Propositwnfrom Descartesto Kant (Amsterdam: North Holland Publishing Co., 1983), 36-54. " Oeuvres de Descartes, ed. C. Adam et P. Tannery, 11 vols. (Paris: J. Vrin, 1897-19o9; hereafter cited according to volume, page and line), Praefatio ad Lectorem, 7: 8. 19-251 "Sed respondeo hic subesse aequivocationem in voce ideae: sumi enim potest vel materialiter, pro operatione intellectus, quo sensu me perfectior dici nequit, vel objective, pro re per istam operationem repraesentata, quae res, etsi non supponatur extra intellectum existere, potest tamen me esse perfectior ratione suae essentiae." It is clear that two realities are to be causally accounted for. The [33] 34 JOURNAL OF THE HISTORY OF PHILOSOPHY 28"1 JANUARY 1990 conditioned as we are by an appreciation of 'objectivity' altogether extramental! It makes for a considerable wrench of perspective to do justice to Descartes's acknowledged doctrine of intramental objectivity and an intramental 'thing represented' (resrepraesentata). 'Idea', then, in traditional Cartesian fashion, designates the act of representing as well as the 'thing represented '. S Yet, for all this, and despite repeated expressions of the same doctrine, there is a persistent tendency in the history of Cartesianism and its scholarship to interpret 'idea' taken 'objectively' as in some way representative. Contrary to what I take to be Descartes's constant position, such a rendering unwittingly transfers that function which is proper to the cognitive activity, mind is the efficient cause of its cognitive activity. With respect to ideas taken 'objectively', such as the ideas of God and the triangle on the levels of metaphysical and mathematical intelligibility, an efficient cause, extrinsic to the mind, is certainly at issue. For here we are in the presence of what is independent of the mind, however intramental it may be. On the triangle, see Medit. 5; 7: 64. ]4s7 : "...est tamen profecto determinata quaedam ejus natura, sire essentia, sive forma, immutabUis et aeterna, quae a me non efficta est, nec a mente mea dependet." For the idea of God, see Medit. 5; 7: 68. l o-12: "Nam sane multis modis inteUigo illam [ideam... (shrink)

Although most natural law ethical theories recognize moral absolutes, there is not much agreement even among natural law theorists about how to identify them. The author argues that in order to understand and determine the morality (or immorality) of a human action, it must be considered in relation to the organized system of human practices within which it is performed. Such an approach, he argues, is to be found in the natural law theory of Thomas Aquinas, especially once it is (...) recognized that the logical structure of Aquinas's ethical theory is basically that of an Aristotelian science. In order to depict this structure and to explain how it bears upon the analysis of action, the author investigates a number of issues that have attracted the attention of Thomistic and Aristotelian scholarship. He examines the nature of practical reason, its relationship with theoretical reason, the derivation of lower from higher ethical principles, the incommensurability of human goods, the relationship between will and intellect, and the principle of double effect. The book will be useful to students and scholars interested in ethics, especially from an Aristotelian and/or Thomistic perspective. One appendix reproduces the Leonine text of the De malo (question 6), with facing English translation. Another appendix provides facing Latin text and English translation of the Summa Theologiae I-II (question 94, article 2). ABOUT THE AUTHOR: Kevin L. Flannery, S.J., author of many works on the history of logic--particularly Aristotelian logic--is dean of the faculty of philosophy and professor of the history of ancient philosophy at the Pontifical Gregorian University in Rome. PRAISE FOR THE BOOK: ""I know of no more careful and detailed study of Thomas's principle that the realms of theoretical and practical rationality are parallel. This principle is indeed central to an understanding of Thomas Aquinas's ethical thought, and Father Flannery examines its ramifications most perspicaciously. His book constitutes a valuable and important addition to the Thomistic literature. Father Flannery's writing is lucid, if not always extremely engaging, and his arguments are well supported by references to, and quotations from, the Aristotelian and Thomistic texts upon which they are based.""--The Medieval Review ""It would be hard to overstate the importance of this book at the present juncture of Thomistic studies.""--Ralph McInerny, University of Notre Dame ""... of interest and of great value mostly to specialists in Aquinas's ethics or moral theory more generally. Flannery presents complex matters clearly, and his explanations of the logical presuppositions of Aquinas's moral thought are always illuminating.""--Jean Porter, Theological Studies ""This is a significant work that belongs on the bookshelf of any serious student of Aquinas.... An important contribution to Thomistic studies.""--Irish Theological Quarterly ""This scholastic text will particularly appeal to thinkers interested in Aristotelian mathematics and logic and their practical integration into Thomistic natural law ethics. However, all natural law scholars must address the questions of context and method raised by Flannery's insights and his careful, precise textual analyses."" -- Beverly Whelton, Review of Metaphysics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:Father Jacques DupuisGreg WattsTheologian Fr. Father Jacques Dupuis has died in Rome. The eighty-one-year-old Belgian Jesuit was one of the leading thinkers in interfaith dialogue. His thirty-six years studying and teaching in India greatly influenced his ideas. From 1960 to 1984, he was professor of systematic theology at the Jesuit-run theological faculty, now Vidyajyoti Institute of Religious Studies, in New Delhi. In 1984 he left India to become (...) professor of Christology at the Pontifical Gregorian University in Rome.Father Dupuis hit the headlines when his 1997 book Towards a Christian Theology of Religious Pluralism brought him into conflict with the Congregation for the Doctrine of the Faith, and he was suspended from the Gregorian University. Following an investigation into his writings, the congregation issued a mild condemnation, complaining of some "ambiguities" in his work. His next book, Christianity and the Religions, which further developed his ideas about salvation and the way God is at work in other faiths, drew no reaction from the Congregation.One of his key ideas was that of different "paths of salvation" being consistent with the traditional Catholic teaching that Jesus is the Word of God and the savior of humanity. In an interview in London last September, Fr. Dupuis said, "Prior to the Second Vatican Council you had great theologians like Father de Lubac, Father Balthasar and others who began to speak of human values that were found in the other religious traditions. Before them, the theological evaluation of the other religious traditions was very negative. Father Karl Rahner spoke not of the natural endowments present in other religious traditions but of, as he called it, elements of divine truth and grace. All these other religious traditions are understood as conducive to salvation." Since the council, this view has been developing more and more. The official Church document which comes close to considering the other religious traditions as pathways of salvation for their followers is Dialogue and Proclamation in 1991. "It said that it is true that with sincere practice of their own religious traditions that the members of those traditions can answer positively God's call and thus receive divine salvation in Jesus Christ. Pope John Paul II has stressed very much and very clearly the universal presence of the Holy Spirit among non-Christians and in the religious traditions to which they belong."Greg WattsIndependent Catholic NewsCopyright © 2005 The University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 453 PAUL HENRY (19o6-1984) Paul Henry was a renowned scholar of Plotinus and Neo-Platonism. Born in Louvain, the son of a chemistry professor at the university there, he was sent to school in England during World War I. He then returned to Belgium, and studied philosophy and theology at Louvain, and joined the Society of Jesus. He did further studies in Paris in Middle Eastern culture, (...) and studied Arabic in Syria, Lebanon, and Palestine. In Rome he did further studies and received an S.T.D. from the Pontifical Gregorian University, as well as a Licentiate in Sacred Scripture from the Pontifical Gregorian University. He was appointed professor at the Institut Catholique in Paris. He published several fundamental studies on Plotinus and the development of NeoPlatonism in Western thought. He and Hans Rudolf Schwyzer of Zurich collaborated on the critical edition of Plotinus's Enneads,and he and his former student, Pierre Hadot, produced the critical edition of the theological treatises of Marius Victorinus. Paul Henry made his first visit to the United States in 1952 where he was a visiting professor at Fordham. At a meeting of the American Philosophical Association that year he met Richard Popkin. They became close friends. This led to Henry being invited to be a visiting professor at the University of Iowa, to give the Foster lecture on the immortality of the soul at the University of California, Berkeley, and to his later being appointed a regular professor at the University of California, San Diego. He also was a visiting professor at the University of Pennsylvania, Duke, Northwestern, the College of New Rochelle and St. John's University in New York. Paul Henry was an important consultant and adviser to the JournaloftheHistoryofPhilosophy in its early years. With his vast erudition, his understanding of the different kinds of scholarship being undertaken in Europe and America, in Catholic and non-Catholic institutions, he was able to assist us in finding the best scholarly articles, the best referees and reviewers of materials in many fields. Paul Henry was a person of immense charm, vivacity and humanity. He was able to break down barriers between people of differing backgrounds, and to form deep, abiding friendships with students and scholars all over the world. He took great interest in a variety of ventures to increase learning and understanding in intellectual history. His concerns ranged from early Christian thought, pagan Neo-Platonism, the fusion of the two in Victorinus and Augustine, up to leading intellectual ideas in modern European thought such as the structuralism of LeviStrauss and the theology of Teilhard de Chardin. He encouraged young and maturing scholars in America and Europe, and tried to bring out the very best of their abilities. He encouraged the understanding of different thought systems, the appreciation of their strengths and weaknesses. And, perhaps as much as any one in the post-second-World-War period, he encouraged frank and open discussions between Catholic and non-Catholic scholars, and thereby built many bridges. Those who knew him have profited immensely from his learning, wisdom and humanity. Those who worked to launch and develop the Journal are especially grateful for his help and support in the early days of this venture. We hope that his scholarship will encourage many others to develop fresh understandings of Neo-Platonism and its importance in the philosophical, theological and scientific world, from ancient times to the present. He will be sorely missed, but he has left a great legacy to those working in the history of philosophy. RICHARD H. POPKIN... (shrink)

Esta investigacion sistematiza el pensamiento teologico del doctor franciscano en torno al tema del simbolo. Se fundamenta en la interpretacion del termino signum en el Itinerarium Mentis in Dei (cap. II nn. 11-12) Se constata en todos ellos la presencia de un movimiento simbolico entendido como el transito de un nivel sensible patente a otro nivel de significacion latente. Rossano Zas Friz De Col, 1955, studies at the Pontifical Gregorian University from where he obtained doctorate in spiritual theology.

Theologian-philosopher, Júlio Moreira Fragata, has defended in 1954 his graduation (degree) as a doctor at the Gregorian University, his thesis entitled The Phenomenology of Husserl as foundation of the Philosophy. Among this author’s varied works, this one is the work which we had set out, given its importance for the phenomenology in Portugal. Besides, our study is aimed to be a pedagogical support and for the least exercised in these subjects, it is a light introduction to the phenomenological (...) thought. Divided in two parts: > and «Some considerations on the fragatian conception ofEdmund Husserl’s phenomenology>>, this text still intends to explain that the true foundation of the philosophy, for the author, is the phenomenology, this means, the direct observation of that which shows itselfto the conscience through the evidence of the things, in spite of his theological concerns. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 157-161 [Access article in PDF] Book Review Toward a Christian Theology of Religious Pluralism Toward a Christian Theology of Religious Pluralism. By Jacques Dupuis, S.J. Maryknoll, New York: Orbis Books. 1997. xiv + 433 pp. There may not be another individual more qualified than Jacques Dupuis to write this book. He has not only spent a lifetime teaching and serving in a part of the (...) world where the encounter between Christianity and other faiths has been particularly pressing (India), but he has also previously reflected intensively and published widely on this topic. Even more impressive, however, is the fact that the scholarship that emerges in this volume reflects Dupuis as a faithful Catholic Christian, both in the sense of paying sincere heed to the wide range of the Roman Church's official teachings on this and related topics (he taught for years at the Gregorian University in Rome and edited, with Josef Neuner, the massive The Christian Faith in the Doctrinal Documents of the Catholic Church 1 ) and in the sense of thinking along with others in the universal community of faithful Christians. Here we have a master theologian practicing his craft, working within a community of theological inquirers, bringing out, displaying, and putting to work old things and new in the effort to understand one of the most crucial issues of our time.The result is a comprehensive and lucid discussion of Christian theology of religions that is indispensable as an introduction to students without any knowledge of the landscape even while it also serves as a handy status questionis to those already [End Page 157] familiar with the terrain. The first half of the book (part 1) is an overview of the history of Christian approaches to other faiths, beginning with the biblical material, continuing through the Logos spermatikos theology of the early Fathers, the developments surrounding the Extra ecclesiam nulla salus ("no salvation outside the Church") axiom over the centuries, and the pre- and post-Vatican II attempts to develop a theology of religions in the Catholic Church. This part concludes by summarizing the paradigm shifts from ecclesiocentrism to (in order) christocentrism, theocentrism, and regnocentrism/soteriocentrism. Throughout the discussion--especially of the pre-twentieth-century history that focused much more so on the fate of the unevangelized--Dupuis manages to provide important connections to developments in Christian thinking about the role of the religions in the divine scheme of things.The second half of the volume (part 2) presents seven of the most difficult theological questions in Christian theologia religionum today. First, concerning the covenant: is there only one, or are there many? Is salvation history particular, or universal? Dupuis' provisional response is that there is one cosmic covenant that is never revoked. This covenant is revealed according to what he calls a "trinitarian rhythm" whereby God covenants through his Word, in his Spirit, and this covenant includes the witnesses of God left in other religions as well. Second, concerning revelation: does revelation come to us from "without," or emerge from "within" ourselves? What about the sacred texts of other traditions? How are Christians to understand the fullness of the revelation in Jesus Christ vis-à-vis other faiths? Dupuis' answer is that divine revelation is indeed scattered among the various religions, even if fully captured only in Christ, and that these revelations are thereby differentiated but complementary. 2 Third, concerning the divine mystery: is the "Real" beyond the categories of "personal" and "impersonal"? Is God one, or many (triune)? Dupuis responds that the religions have complementary and converging insights into the divine reality. Fourth, concerning Jesus Christ: is he one among many savior figures? What does the uniqueness of Christ mean? Is there a distinction or an absolute identity between Jesus and Christ? Is the Christ particular, or universal? Dupuis posits a "searching christology" whereby God reveals Godself in and through the images and symbols of the religions and through which humankind therefore responds to the divine graciousness. Jesus' uniqueness is thereby both "constitutive" (of universal significance) and "relational" (inserted in the overall plan of... (shrink)

"This book addresses issues which are central in the philosophy of science, exploring a large and relevant literature. It should be of broad interest in the philosophy of science community." Professor Peter Lipton, Department of History and Philosophy of Science, University of Cambridge, UK. How can the complexities of understanding science be dealt with as a whole? Is philosophical realism still a defensible philosophical position? Exploring such fundamental questions, this book claims that science ought to be understood in terms (...) of universal practices and that such an understanding supports an attractive version of scientific realism. Holism is attracting renewed scholarly attention but is still loosely used in a range of different contexts, from semantics to medicine. This book presents a detailed philosophical analysis of holism, concentrating on two complementary aspects of holism - cognitive and social - to investigate its relevance to science studies. Bridging the gap between analytical, historical and sociological accounts of science, Caruana draws together results from recent research by Davidson, Dummett, Quine, Wright and others, on Wittgenstein's later philosophy. Demonstrating that holism, both cognitive and social, is not only essential for a full understanding of science but also compatible with a particular version of scientific realism, this book presents important new perspectives for the philosophers of science and scholars of the history of science in particular. Louis Caruana is Assistant Lecturer in Philosophy of Science and Nature at the Gregorian University, Rome, Italy. (shrink)

The Jesuit theologian, Francisco Suarez, is know as the «father of modern scientific Mariology» because of the innovations he brought to the Scholastic treatment of the Virgin Mary. Commenting on the third part of the Summa Theologica of St. Thomas, at the Roman College in 1584-85, he developed 24 questions under the title De Deipara et Christo ut eius Filio, material which to this day has remained unpublished. In the present essay, the author discusses the role of Mary in the (...) life and works of Suarez, revealing his faith in the Immaculate Conception and at the same time the need to establish in the Virgin the human debt or necessary participation in Original Sin. Then he deals with Suarez's 24 questions, material conserved in the archives of the Pontifical Gregorian University. In these questions, he insists, we find the first systematic treatise on Mary, a work which demonstrates a logical and unitary division, clearly different from the chronological order of Thomas's Summa. Suárez divides his work into three parts: the dignity of the Mother of God, her perfection in body and soul, and the veneration due to her. (shrink)

About the Book: - Brahman and Person is a collection of essays by the late Richard De Smet (1916-1997) on the topic of person in Indian thought. Overturning the current interpretation, De Smet proposes that the nirguna Brahman can be regarded as properly personal, provided person is understood in the original and classical sense that emerged in the Christian effort to speak abut the mysteries of the Trinity and the Incarnation. The Rendering of saguna and nirguna Brahman as personal and (...) impersonal, instead originated with the Western translators of Sanskrit works, who were influenced by an individualistic idea of the person and the consequent restriction of its application to the human being. De Smet also dedicated attention to the question of the human person in Indian and Western thought over a number of essays, proposing that a properly holistic and organic notion of the human person can be found especially n the thought of sankara. This collection of essays by an eminent Indologist constitutes and important contribution not only to Indological studies but also to cross cultural and interreligious dialogue. About the Author:- Richard De Smet taught Indian Philosophy at Jnana Deepa Vidyapeeth, Pune. Born in Belgium in 1916, he joined the Jesuits in 1934 and came to India in 1946. He earned a Ph.D. in 1953 from the Gregorian University, Rome, for his thesis on the theological method of Sankara, proposing both that sankara was srutivanadin, and that he used the method of analogy in his interpretation of the Upanisadic mahavakyas. De Smet was a life member of the Indian Philosophical Congress and the Indian Philosophical Association and Founder-President of the Association of Christian Philosophers of India and in these capacities carried out an ongoing dialogue with Indian philosophers and religious personalities. He died in 1997. Ivo Coelho is Reader in Gnoseology and Metaphysics at Divyadaan: Salesian Institute of Philosophy, Nashik, and editor of Dvyadaan: Journal of Philosophy and Education Born in 1958 at Mumbai, he studied under De Smet at Pune, and went on to specialize in the hermeneutical thought of the Canadian Philosopher theologian and economist Bernard Lonergan. He is interested in issues of cross-cultural and interreligious understanding, dialogue and collaboration. He is the author of Hermeneutics and Method: The Universal Viewpoint in Bernard Lonergan (Toronto, 2001). (shrink)

Written for non-specialists, this concise and accessible work by moral philosopher Kevin L. Flannery engages in a careful reflection of the moral issues of greatest importance in the lives of Christians today. After introductory chapters on the relationship between ethics and church teaching, and on the relevance of action theory--the study of the nature and structure of human actions--Flannery applies Aristotle's and Thomas Aquinas's theory of human action to the following topics: sexual morality, reproduction, killing and keeping alive, cooperation in (...) the evil acts of others, and conscience. The book treats a number of controversial issues, not so much because they are controversial, but because they usefully explain the philosophical principles underlying church teaching. Flannery considers, for example, whether it is moral for a spouse who has contracted a disease such as HIV or AIDS to make use of a prophylactic during sexual intercourse. Flannery also addresses whether it is moral for a politician to vote in favor of legislation that permits same-sex marriage, or for a family or doctor to withdraw nutrition and hydration from a patient in a vegetative state. A major theme discussed throughout the book is intention and its effect on the moral character of human acts. ABOUT THE AUTHOR: Kevin L. Flannery, S.J., professor of philosophy at the Pontifical Gregorian University in Rome, is author of many works on ethics and on the history of logic, including Acts Amid Precepts: The Aristotelian Logical Structure of Thomas Aquinas's Moral Theory (CUA Press). (shrink)

A group of theologians collaborated to publish a commentary on the Encyclical letter Haurietis Aquas. Among these were brothers Hugo and Karl Rahner. Their contribution is a theological reflection on the veneration of the Sacred Heart of Jesus, an example of a rich connection between spiritual reality and theological thought before the Second Vatican Council. In this case we see a remote theological preparation of the Council and an important theological work which was later developed by the Council itself. All (...) this was happening around the time when the Institute of Spirituality at the Gregorian University was founded. (shrink)

Dr. Novak reminisces about his experience as a student of Lonergan's at Gregorian University.

This collection of original papers, entitled "The beginning and end of the universe: scientific, philosophical, and theological perspectives", derives from an interdisciplinary conference, that had been organized jointly by the Pontifical Gregorian University and the Vatican Observatory. The conference consisted of two sessions of one day each, held at the Pontifical Gregorian University during the academic year 2014-2105. The first day focused on scientific, philosophical and theological questions concerning the beginning of the universe and the second (...) day on questions concerning the end of the universe. The richness of this book derives not only from the variety of academic perspectives but also from the different heuristic methods adopted by the researchers. For the book’s final version, more contributions were added, the entire collection was reviewed by all authors for constructive criticism and mutual evaluation, and the style and content of each contribution were adjusted to ensure that the book presents a satisfactory degree of unity. After a survey of what some current astronomical theories say about the beginning and end of the universe, the philosophical topics treated include the idea of first cause, the finality of the universe, and the Heideggerian idea of world. The theological topics include some current accounts of "creatio ex nihilo", and the relation between theological eschatology and the results of the cosmology of the far distant future. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. 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This paper gives two complete and elementary proofs that if the speed of light over closed paths has a universal value c, then it is possible to synchronize clocks in such a way that the one-way speed of light is c. The first proof is an elementary version of a recent proof. The second provides high precision experimental evidence that it is possible to synchronize clocks in such a way that the one-way speed of light has a universal value. We (...) also discuss an old incomplete proof by Weyl which is important from an historical perspective. (shrink)

The present article studies the theological work of Angel Antón . The author researches into the writings of the Gregorian University ecclesiologist, to survey the main points of his ecclesiology. Above all, he focuses on Antón's attention to the post-conciliar period, when the Jesuit theologian entered into the debate about the reception of Vatican II, forthrightly revealing his position regarding an ecclesiology of communion. The result is a new portrait of an exegete of the Council, engaged in renewing (...) the ecclesiology that he elaborated around the idea of Church as «mystery of communion». (shrink)