Tag Archives: Studies

Historical Records and Studies (Volume 2, PT. 2)

Historical Records and Studies (Volume 2, PT. 2)

This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1901. Excerpt: … REGISTER OF THE CLERGY LABORING EST THE ARCHDIOCESE OF NEW YORK FROM EARLY MISSIONARY TIMES TO 1885. By The Most Rev. Michael Augustine Corrigan, D.D. IV. Hughes, Most Rev. John, D.D., Fourth Bishop And First Archbishop Of New York. The Most Rev. John Hughes was born at Annaloghan, County Tyrone, Ireland, on the feast of St. John the Baptist, June 24, 1797. From early youth he desired to serve God in the holy priesthood, and directed all his studies to that end. At the age of twenty he rejoined his father, who had already emigrated to this country, and soon afterwards entered Mount St. Mary’s College, Emmittsburg, Md. On Oct. 15, 1826, he was ordained priest by Bishop Conwell, in St. Joseph’s Church, Philadelphia. His first appointment, which lasted only a few weeks, was that of locum tenens for the Rev. Thomas Hey den, of Bedford, Pa. In January, 1827, he was recalled to St. Joseph’s, Philadelphia, and in April of that year was named pastor of St. Mary’s, in succession to the celebrated Father Harold. He soon returned to St. Joseph’s, and afterwards built and became pastor of St. John’s Church, Thirteenth Street above Chestnut, which was then considered one of the finest in the United States. During this period he also founded St. John’s Orphan Asylum, which is still extant and flourishing, with 468 boys as its wards. During the same period he carried on a controversy with Rev. Dr. Breckinridge, of the Presbyterian Church, a controversy which attracted universal attention to Father Hughes and added fresh laurels to his alreadywell-known and honored name. On January 7, 1838, Dr. Hughes was consecrated Bishop of Basilopolis and Coadjutor of ISTew York, by his old friend and college president, Bishop Dubois, assisted by Bishops Fenwick, of Boston, and Kenri…

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Ingle-gillis, William C.’s The Trinity and Ecumenical Church Thought (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies) by Ingle-gillis, William C. published by Ashgate Publishing [Hardcover] (2007)

Ingle-gillis, William C.’s The Trinity and Ecumenical Church Thought (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies) by Ingle-gillis, William C. published by Ashgate Publishing [Hardcover] (2007)

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Trinity, Church, and the Human Person (Faith & Reason: Studies in Catholic Theology & Philosophy)

Trinity, Church, and the Human Person (Faith & Reason: Studies in Catholic Theology & Philosophy)

This book provides the best instruction on the most difficult issues that characterize St. Thomas Aquinas’s Trinitarian theology. It explores the very purpose of Trinitarian theology, with an emphasis on distinguishing St. Thomas’s approach from the various forms of arid rationalism and on displaying Aquinas’s debt to Augustine’s spiritual vision. The chapters on the Trinity engage the relationship of the Holy Spirit to the Son according to Aquinas–a topic treated in Trinity in Aquinas but now deepened by a meditation on “the Spirit of Truth”–as well as the “personal mode” of Trinitarian action ad extra. For readers seeking to understand how and why Aquinas’s theology is fully Trinitarian rather than (as is sometimes suggested) modalist, Emery’s exposition of the Trinitarian action ad extra and our relation in grace to each Person of the Trinity will be necessary reading. Fr. Emery devotes two chapters to the sacraments as they relate to the Church, in each case showing that Aquinas’s insights speak profoundly to contemporary controversies. Another chapter treats briefly the place of the Eastern Fathers in Aquinas, a question that has become increasingly important in ecumenical dialogue so as to show that Thomistic theology is not antithetical to reunion with the Orthodox East. In the context of a world plagued by Cartesian dualism and inability to come to terms with the scope of human suffering, two further chapters treat Aquinas’s hylomorphic understanding of the human person and his account of God’s permission of evil (the latter through the lens of Charles Cardinal Journet). The book concludes on a fittingly ecumenical note, as Emery takes up George Lindbeck’s influential reading of Aquinas as a “postliberal” theologian who thereby has an important place in contemporary Protestant-Catholic dialogue. In the hands of Gilles Emery, the work of Thomas Aquinas is shown to contribute profoundly to the task of appreciating and resolving the central theological discussions and controversies of our time.

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