Matthew J. O'Connell

Book Review: Summa theologiae 18: Principles of Morality (1a2ae. 18–21); 42: Courage (2a2ae. 123–140); 60: The Sacrament of Penance (3a. 84–90), Somme théologique: Les actes humains 2 (1a2ae. Qq. 18–21)

thinking on not only marriage but many other topics (e.g., virginity) about which he writes in his letters, still they are inspired and contain many points of doctrine that are not simply relative to his own times. They pertain to that deposit of faith about which he speaks to Timothy, and we must preach them and teach them when this is convenient and when it is not so convenient. At any rate, anyone reading this volume will have opened up for himself many new perspectives in regard to one of the most absorbing of the human problems of our times. We await with anticipation the appearance of several other volumes which will perhaps clarify some of the thinking in this work: his doctrinal approach or theological synthesis on the same subject, and a volume on the religious life, promised by both author and publisher some time ago.

Book Review: Summa Theologiae 5: God's Will and Providence (1a. 19–26); 10: Cosmogony (1a. 65–74); 28: Law and Political Theory (1a2ae. 90–97); 33: Hope (2a2ae. 17–22); 46: Action and Contemplation (2a2ae. 179–82)

problem of the relevance of todays Christian faith. This is the question that plagued R. during his illness in the early sixties. M. shows to what extent he used Tillich, Bultmann, and Bonhoeffer to formulate a new apologetic. M/s great contribution has been to show the fulness of R.s ecclesiology. He demonstrates a greater respect for the Church on the Bishops part than the famous Honest to God could ever have led a reader to suspect. This is true in the matter of the liturgy also. R.s small book all but discountenanced sacramental worship, yet his love and appreciation for the Eucharist, so clear in many of M.s references, sound like echoes of the Decree on the Sacred Liturgy. M. has written with manifest affection for R., but in no way compromises his critical judgment. He clearly and sharply differs with the Bishop on ministry, apostolicity, the distinctiveness of the ordained priesthood, even Christology, and holds up the ambiguities of his recent books to the critique of others. His work is a balanced and comprehensive guide to what R. thinks the Church is and what it should do.

Book Review: Summa theologiae 21: Fear and Anger (1a2ae. 40–48); 50: The One Mediator (3a. 16–26); 54: The Passion of Christ (3a. 46–52):

cendental, man is a totality, and Hegel, referring to an adversarys position, speaks of the night in which all cows are black. But beings differ; distinct components make up the totality that is a man; and in daylight cows turn out to be of various hues. To talk of love when we ask for the specific ratio is an evasion of the theologians job. A final point has to do, not with C. in particular, but with work on St. Thomas in general. Is it not time we tried to work out something a little more rigorous for analysis of Thomist meanings than the educated guess by which we select an idée maîtresse as the basis of intrepretation? I would not want Aquinas handed over to the linguistic analysts, but the New Testament has its TWNT, and we need something analogous for St. Thomas. The difficulties are enormous, the tools only imperfectly provided, but surely we could achieve something useful; and perhaps then it would not be possible, in such a good book as C. has written, to speak repeatedly of the sending of the Son without once mentioning q. 43 of the Pars prima.