ANNOTATED BIBLIOGRAPHY
BASIC REFERENCE WORKS
Conciliorum Oecumenicorum Decreta. Giuseppe Alberigo et al., eds. Basel: Herder, 1962. The decrees and canons of the early Councils.
Encyclopedia of Theology: The Concise Sacramentum Mundi. Karl Rahner, S.J., ed. New York: Seabury Press, 1975.
The New Catholic Encyclopedia. 17 vols. New York: McGraw-Hill, 1967–79.
The Oxford Dictionary of the Christian Church. 3rd. ed. F. L. Cross and E. A. Livingston, eds. New York: Oxford University Press, 1997.
Quasten, Johannes. Patrology. 4 vols. Westminster, Md.: Newman Press, 1962–63.
Stevenson, James. A New Eusebius: Documents Illustrative of the History of the Church to A.D. 337. London: S.P.C.K., 1957.
van der Meer, F., and C. Mohrmann. An Atlas of the Early Christian World. London: Nelson, 1958.
Vatican Council II: The Conciliar and Post Conciliar Documents. Austin Flannery, O.P., ed. Collegeville, Minn.: Liturgical Press, 1975.
PERIODICALS ESPECIALLY USEFUL FOR THE ENGLISH-SPEAKING STUDENT
The Catholic Historical Review. Washington, 1915 seqq. [CHR]
Church History. New York–Chicago, 1932 seqq. [CH]
Journal of Ecclesiastical History. London, 1950 seqq. [JEH]
Revue d’histoire ecclésiastique. Published by the faculty of the University of Louvain. One does not have to be francophone to make use of its bibliography—the most comprehensive available for the whole field of ecclesiastical history. [RHE]
GENERAL WORKS
Duffy, Eamon. Saints & Sinners: A History of the Popes. New Haven: Yale University Press, 1997. A prestigious Church historian turns his historical telescope on the papal millenniums and puts a heavy emphasis on historical accident in the evolution of the papacy.
Hastings, Adrian. A World History of Christianity. Grand Rapids, Michigan: W. B. Eerdmans, 1999.
La Due, William J. The Chair of Saint Peter: A History of the Papacy. Maryknoll, N.Y.: Orbis, 1999. A reviewer in Theological Studies considers this work to be a valuable contribution to ecumenical dialogue because of its attention to the context and contingencies that have promoted or curbed papal power and influence. The author, like many historians, believes that events in the nineteenth century gave a “papalist tilt” to the Church, one that continues despite the more balanced ecclesiology of Vatican II.
McManners, John, ed. The Oxford Illustrated History of Christianity. New York: Oxford University Press, 1992. A splendid overview by the best scholars in the field.
van der Meer, F. Early Christian Art. Chicago: University of Chicago Press, 1967. Notes how the basilica as it was designed after 313 was a latent creation of genius perfectly suited to meet the needs of a universal Church.
SPIRITUALITY
No one chapter is solely devoted to this important aspect.
Ignatius of Loyola, Saint (1491–1556). Monumenta Ignatiana. Series secunda: Exercitia spiritualia S. Ignatii de Loyola et eorum directoria. Nova editio. Jose Calveras, SJ, and Candido de Dalmases, SJ, eds. Rome: Institutum Historicum Societatis Iesu, 1969.
Ignatius of Loyola, Saint (1491–1556). The Spiritual Exercises of St. Ignatius of Loyola. Trans. from the autograph of Father Elder Mullan. New York: P. J. Kennedy & Sons, Printers, 1914. A modernized adaptation by D. L. Fleming, S.J. of A Contemporary Reading of the Spiritual Exercises. St. Louis: Institute of Jesuit Sources, 1980.
Bremond, H. A Literary History of Religious Thought in France. Trans. K. L. Montgomery. 5 vols. London: n.p., 1928–36. London: Society for Promoting Christian Knowledge; New York, Macmillan Co., 1928.
Dupre, L., and D. Saliers, eds., in collaboration with John Meyendorff. Christian Spirituality:Post-Reformation and Modern. New York: Crossroad, 1989.
McGinn, B., and J. Meyendorff, eds. Christian Spirituality: Origins to the Twelfth Century. New York: Crossroad, 1985.
J. Raitt, ed., in collaboration with B. McGinn and J. Meyendorff. Christian Spirituality: High Middle Ages and Reformation. New York: Crossroad, 1987.
PART ONE: THE CHURCH TRIUMPHS
OVER PAGANISM, A.D. 30–600
GENERAL WORKS
Barry, Colman, O.S.B., ed. Readings in Church History. Vol. 1. Westminster, Md.: Christian Classics, 1985.
Baus, Karl. From the Apostolic Community to Constantine (Vol. 1 of History of the Church, Hubert Jedin and John P. Dolan, eds.). New York: Crossroad, 1982.
Brown, Peter. Society and the Holy in Late Antiquity. Berkeley: University of California Press, 1982.
Cadoux, Cecil J. The Early Church and the World: A History of the Christian Attitude to Pagan Society and the State. Edinburgh: T. & T. Clark, 1955. A monumental study.
Carrington, Philip. The Early Christian Church. 2 vols. Cambridge: University Press, 1957.
Chadwick, Henry. The Early Church. New York: Penguin Books, 1988.
The Christian Centuries. 5 vols. Louis J. Rogier et al., eds. New York: Paulist Press, 1978.
Danielou, Jean, and H. Marrou. The First Six Hundred Years (Vol. 1 of The Christian Centuries). New York: Paulist Press, 1983.
Duchesne, Louis. Early History of the Christian Church. 3 vols. London: John Murray, 1907. A great ground-breaking study that was put on the Index at the time of the Modernist crisis for reasons beyond the ken of the historian.
Dunn, James D. Unity and Disunity in the New Testament: An Inquiry into the Character of Earliest Christianity. Philadelphia: Westminster Press, 1984.
Eusebius. The Essential Eusebius. New York: New American Library (Mentor-Omega Book), 1966. Eusebius (c. 260–c. 340) is often called the Father of Church History. His EcclesiasticalHistory is the principal source for the history of Christianity from the Apostolic Age till his own day. Although poor in style, it contains an immense number of extracts from earlier writers, which he sometimes misinterprets because of his lack of critical judgment.
Frend, W. H. C. The Rise of Christianity. Philadelphia: Fortress Press, 1984.
Greenslade, Stanley L. Schism in the Early Church. New York: Harper & Brothers, 1953.
Hughes, Philip. A History of the Catholic Church. 3 vols. New York: Sheed & Ward, 1935–47.
The Imperial Church from Constantine to the Early Middle Ages. Vol. 2: History of the Church. New York: Crossroad, 1980.
Kidd, James Beresford. History of the Church to A.D. 461. Oxford: Clarendon Press, 1922.
La Porte, Jean. The Role of Women in Early Christianity. New York: E. Mellen Press, 1982.
Lot, Ferdinand. The End of the Ancient World and the Beginnings of the Middle Ages. New York: Harper Torchbooks, 1961.
Markus, Robert. Christianity in the Roman World. New York: Scribner, 1974.
Pelikan, Jaroslav. The Emergence of the Christian Tradition (100–160). Vol. 1: A History of the Development of Doctrine. Chicago: University of Chicago Press, 1971.
Vasiliev, Alexander. History of the Byzantine Empire, 324–1453. Rev. ed. Madison, Wis.: University of Wisconsin Press, 1972.
Wand, J. W. C. A History of the Early Church. London: Methuen (distributed by Harper & Row in U.S.), 1974.
Werner, Martin. The Formation of Christian Dogma: An Historical Study of Its Problem. New York: Harper & Brothers, 1957.
Wiles, M. F. The Making of Christian Doctrine: A Study in the Principles of Early Doctrinal Development.New York: Cambridge University Press, 1975.
1. JESUS
Badia, Leonard. Jesus: Introducing His Life and Teaching. New York: Paulist Press, 1985.
Bornkamm, Gunther. Jesus of Nazareth. New York: Harper & Brothers, 1960.
Bowker, John W. Jesus and the Pharisees. London: Cambridge University Press, 1973.
Bultmann, Rudolf. The History of the Synoptic Tradition. Oxford: Basil Blackwell, 1968.
Cook, Michael. The Jesus of Faith. New York: Paulist Press, 1981.
Dodd, Charles H. The Founder of Christianity. New York: Macmillan, 1970.
Fiorenza, Elizabeth Schussler. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins. New York: Crossroad, 1985.
Flusser, David. Jesus. New York: Herder & Herder, 1969.
Fuller, Reginald. The Formation of the Resurrection Narratives. New York: Fortress Press, 1980. Grant, Michael. Jesus. London: Sphere Books, 1978.
Grant, Robert. A Historical Introduction to the New Testament. New York: Harper & Row, 1963.
Jeremias, Joachim. The Eucharistic Words of Jesus. Translated by N. Perrin. Philadelphia: Fortress Press, 1977.
Klausner, Joseph. Jesus of Nazareth: His Life, Times and Teaching. New York: Macmillan, 1929. The Jewish point of view in a pioneering work.
Küng, Hans. On Being a Christian. Garden City, N.Y.: Doubleday, 1976.
Meir, John P. A Marginal Jew. 3 vols. New York: Doubleday, 1991–2001.
Noth, Martin. The History of Israel. London: S.C.M., 1983.
Perrin, Norman. Rediscovering the Teaching of Jesus. New York: Harper & Row, 1976.
Streeter, Burnett H. The Four Gospels: A Study of Origins. Rev. ed. New York: Paulist Press, 1983. A classic work and still foundational.
Synopsis of the First Three Gospels. A. Huck and H. Lietzmann, eds. English version edited by F. L. Cross. New York and London: G. E. Stechert & Co., 1936. The Greek text—an essential tool for study.
Tambasco, Anthony J. In the Days of Jesus: The Jewish Background and Unique Teaching of Jesus.New York: Paulist Press, 1983. Richard A. Lebrun calls this work a superb introduction to the results of recent New Testament scholarship.
Also see the various commentaries on the Gospels by such scholars as C. H. Dodd on John, E. Trocmé on Mark, A. R. C. Leaney on Luke, and the collaborative work on Matthew by G. Bornkamm, G. Barth, and H. J. Held.
2. THE CHURCH SPREADS ACROSS THE EMPIRE
Barnard, L. W. Justin Martyr. New York: Cambridge University Press, 1967.
Brown, Raymond E. The Churches the Apostles Left Behind. New York: Paulist Press, 1984.
Conzelmann, Hans. History of Primitive Christianity. Nashville: Abingdon Press, 1973. A great scholar’s view. The traditional story of early Christianity was taken from the Acts of the Apostles: The early community spread out from Jerusalem and expanded its mission beyond the Jewish people to include the Gentiles. The twelve Apostles directed this expansion. Paul was the one who gave the impetus to the Gentile mission. But C. points out inconsistencies in this account. What happened to the Twelve? Could they simply have been the organizers of the Jerusalem Church whom later Christians pictured with a special relation to the historical Jesus? Acts is unreliable about Paul’s role, seeing him as the original force behind the Gentile mission. Rather it came from the Godfearers who were close to the synagogue but uncircumcised. He points out how as A.D. 100 drew near, a structured early Catholicism with emerging tradition and doctrinal positions evolved out of primitive Christianity.
Cullmann, Oscar. Early Christian Worship. London: S.C.M., 1953.
———. Peter: Disciple, Apostle, Martyr. Philadelphia: Westminster Press, 1962.
Davies, William D. Paul and Rabbinic Judaism. New York: Harper & Row, 1965.
Dunn, James D. Unity and Disunity in the New Testament: An Inquiry into the Character of Earliest Christianity. Philadelphia: Westminster Press, 1977.
Frend, W. H. C. Religion Popular and Unpopular in the Early Christian Centuries. London: Variorum Reprints, 1976.
Grant, Robert. Augustus to Constantine: The Thrust of the Christian Movement into the Roman World. New York: Harper & Row, 1970.
Harnack, Adolph von. The Mission and Expansion of Christianity in the First Three Centuries. New York: Harper & Row, 1962. The fundamental work on this period.
Karrer, Otto. Peter and the Church: An Examination of Cullmann’s Thesis. New York: Herder, 1963.
Küng, Hans, The Church. Garden City, N.Y.: Doubleday Image Books, 1976.
Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.
Neill, Stephen. A History of the Christian Missions. Harmondsworth, England: Penguin Books, 1986. Considered the best one-volume treatment of missionary activity traced from the earliest days of the Church.
Richardson, Peter. Israel in the Apostolic Church. London: Cambridge University Press, 1969. Shows the long process involved in the Church’s assumption of the heritage of Israel and how it came to consider itself as the true Israel, a third race. As time passed and as the Jews refused to recognize Jesus as the Messiah, the Church became more aware of its own identity and its independence vis-à-vis the Jewish rites as well as its right to the promises, thanks to the death of Christ and the new covenant he instituted.
Stark, Rodney. The Rise of Christianity: A Sociologist Reconsiders History. Princeton, N.J.: Princeton University Press, 1996. How did a tiny, obscure, messianic movement from the edge of the Roman Empire displace classical paganism and become the dominant faith of Western civilization? Stark challenges conventional explanations. Instead of being a movement among the downtrodden, Christianity, Stark argues, had its strongest base among the privileged classes. Otherwise it could easily have been uprooted by the power of Rome. He also points out that an important factor was the role of women in Christian growth. Among Christians, girl babies were much more often allowed to live, unlike among the pagans, where infanticide of females was rampant. Hence the ever-rising birthrate in the Christian community. Moreover Christian women frequently married pagan men. Such marriages often resulted in the conversion of the male spouse. Finally, the Christians’ uniquely effective and compassionate response to the misery, chaos, fear, and brutality of Graeco-Roman civic life helped to revitalize urban life and gain converts.
Toynbee, J., and J. Ward Perkins. The Shrine of St. Peter and the Vatican Excavations. New York: Longmans, Green, 1956.
Tyson, Joseph B. The New Testament and Early Christianity. New York: Macmillan, 1984. Recent scholarship testifies to the great variety of early forms of Christianity. Tyson distinguishes six kinds: (1) Primitive: characteristic of the first three or four decades after death of Jesus. (2) Pauline: tributaries of Paul’s great stream. (3) Johannine: formed almost exclusively by John’s Gospel. (4) Jewish: the Jewish Christian community in Palestine devoted to Old Testament law and in tension with Gentile Christianity. (5) Gnostic: A powerful challenge to “Proto-Catholic” Christianity. Recent study has shown it to be rooted in a movement prior to and independent of Christianity. It gave rise to a great variety of sects. (6) Early Catholicism: Dominant by the third century, it cherished unity, clarity, and order, and sought to propagate one single form of Christianity.
3. A CHURCH WITH AUTHORITY
Batiffol, Pierre. Primitive Catholicism. New York: Longmans, Green, 1911.
Campenhausen, H. von Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries. Palo Alto: Stanford University Press, 1969. He sees office and charism in an uneasy relationship from the beginning and already in Clement I and Ignatius a trend toward office as the exclusive authority.
Danielou, Jean. Origen. New York: Sheed & Ward, 1955.
Documents in Early Christian Thought, M. Wiles and M. Santer, eds. New York: Cambridge University Press, 1976.
The Fathers of the Primitive Church. Herbert Musurillo, S.J., ed. New York: New American Library (Mentor-Omega Books), 1966.
Grant, R. M. Gnosticism and Early Christianity. New York: Columbia University Press, 1950.
Haenchen, Ernest. The Acts of the Apostles: A Commentary. Philadelphia: Westminster Press, 1971. Haenchen is a good antidote to Conzelmann and Kasemann’s claim of a “sharp break” in Lucan material between the time of Jesus and the time of the Church.
Hanson, Richard P. Origen’s Doctrine of Tradition. London: S.P.C.K., 1954. ———. Tradition in the Early Church. London and Philadelphia: Westminster Press, 1962.
Kelly, John. D. Early Christian Creeds. New York: Longman, 1981.
Knox, John. Marcion and the New Testament. Chicago: University of Chicago Press, 1942.
Lawson, John. The Biblical Theology of Saint Irenaeus. London: Epworth Press, 1948.
The Lost Books of the Bible. New York: Bell Pub. Co., 1979. Translations of many early Christian writings that were excluded from the New Testament canon.
Moule, Charles F. D. The Birth of the New Testament. New York: Harper & Row, 1962.
Pagels, Elaine. The Gnostic Gospels. New York: Penguin Books, 1982. A sympathetic, highly praised account of the Gnostics.
Wilson, Robert M. The Gnostic Problem. London: AMS Press, 1958.
4. CONSTANTINE FAVORS THE CHRISTIANS AND INAUGURATES A NEW ERA OF CHURCH HISTORY
Baynes, Norman H. Constantine the Great and the Christian Church. New York: Gordon Press, 1974.
Frend, W. H. C. Martyrdom and Persecution in the Early Church. Grand Rapids, Mich.: Baker Book House, 1981.
Gager, Roger. Kingdom and Community: The Social Role of Early Christianity. Englewood Cliffs, N.J.: Prentice Hall, 1975.
Jones, Arnold H. M. Constantine and the Conversion of Europe. Toronto: University of Toronto Press, 1978.
5. WORSHIP, FAITH, AND LIFE IN THE EARLY CHURCH
Ancient Christian Writers. St. Cyprian: The Lapsed. Westminster, Md.: Newman Press, 1957.
Brown, Peter. The Cult of the Saints: Its Rise and Function in Latin Christianity. Chicago: University of Chicago Press, 1982.
Campenhausen, Hans von. The Fathers of the Greek Church. New York: Pantheon, 1959.
———. Men Who Shaped the Western Church. Palo Alto: Stanford University Press, 1972.
Cross, Frank L. The Study of St. Athanasius. Oxford: Clarendon Press, 1945.
Danielou, Jean. Gospel Message and Hellenistic Culture. Philadelphia: Westminster Press, 1973.
Dix, Gregory. Shape of the Liturgy. New York: Seabury Press, 1984.
Duchesne, Louis. Christian Worship—Its Origin and Evolution: A Study of the Latin Liturgy up to the Time of Charlemagne. London: S.P.C.K., 1956.
The Fathers of the Church. St. Cyprian: Letters. Washington, D.C.: Catholic University Press, 1964.
Fortman, Edmund J. The Triune God: A Historical Study of the Doctrine of the Trinity. Grand Rapids, Mich.: Baker Book House, 1982.
Gregg, Robert C. Early Arianism: A view of Salvation. Minneapolis: Fortress Press, 1981.
Gwatkin, Henry M. The Arian Controversy. Eugene, Ore.: Wipf & Stock, 2001.
Hanson, R. P. C. The Search for the Christian Doctrine of God: The Arian Controversy, 318–381. Edinburgh: T. & T. Clark, 2000.
Hippolytus, Church Order, 31, 11:21, F. X. Funk, ed (trans. Cambridge Ancient History, X, II). New York: Cambridge University Press, 1956.
Jedin, Hubert. Ecumenical Councils. New York: Paulist Press, 1961. The standard work on the history of the councils.
Jungmann, Josef. The Mass of the Roman Rite. Westminster, Md.: Christian Classics, 1980.
Kelly, John N. D. Early Christian Doctrines. New York: Harper & Row, 1978.
Klauser, Theodor. A Short History of the Western Liturgy: An Account and Some Reflections. New York: Oxford University Press, 1979.
Knowles, David. Christian Monasticism. New York: McGraw-Hill, 1969.
Lawrence, Clifford Hugh. Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages. New York: Longman, 1989. Richard Lebrun calls this an excellent study.
Noonan, John. Contraception. New York: New American Library (Mentor Books), 1967.
Pollard, T. E. Johannine Christology and the Early Church. New York: Cambridge University Press, 1970. Sees John and the Logos concept in his prologue as the chief influence on the diverse and one-sided interpretation of the Christian message as “word theology.” The controversy over Marcellus of Ancyra’s theology (he was deposed in 336) was the crossroads where four theologians of the Trinity—each having his own interpretation of John—came into collision: Marcellus, Arius, Eusebius of Caesarea, and Pseudo-Athanasius. The last is seen as the only one who did justice to the original intent of John. Pseudo-Athanasius’ focal point is soteriology, and his regulative concept of Jesus is not as Logos but as Son. His is the common faith of East and West and is found in the Nicene Creed.
Poschmann, Bernhard. Penance and the Anointing of the Sick. New York: Herder & Herder, 1964.
Prestige, George Leonard. God in Patristic Thought. London: S.P.C.K., 1936. A very fine analysis of the Trinitarian disputes.
Russell, Jeffrey B. The Devil: Perceptions of Evil from Antiquity to Primitive Christianity. Ithaca, N.Y.: Cornell University Press, 1987.
Stevenson, James. A New Eusebius: Documents Illustrative of the History of the Church to A.D. 337. London: S.P.C.K., 1957.
Wagner, Walter H. After the Apostles: Christianity in the Second Century. Minneapolis: Fortress Press, 1994. Brings together events, ideas, and people in the second century, which was so critical for Christianity. Many important questions had to be faced such as who created the world, what is the destiny of humans, who was Jesus and what is the role of the Church. Five thinkers are chosen who met these challenging questions in a variety of ways: Ignatius of Antioch, Justin Martyr, Clement of Alexandria, Tertullian, and Irenaeus of Lyons. A fine introduction to historical theology that places each author within his social context.
Walker, G.S.M. The Churchmanship of St. Cyprian. London: Lutterworth Press, 1968. Argues that Cyprian held that Peter’s primacy was purely temporal. His apostolate, unique in origin, was extended to the college of bishops and his office of pastor was perpetuated in the college of bishops. This work was favorably reviewed by M. Bevenot in Revue d’histoire ecclésiastique 66 (1971). But as W.H.C. Frend (The Rise of Christianity, p. 400) says in the West, Matthew 16:18 was being literally interpreted as the Lord’s will and Peter’s see was regarded by Cyprian as the origin and seat of episcopacy with which communion must be maintained. He never went back on this principle, even in the heat of the Rebaptism controversy. But recognition of Rome as the “leading see” (principalis) did not imply juridical rights.
Wiles, M. F. Archetypal Heresy: Arianism Through the Centuries. Oxford: Clarendon Press, 1996. Earlier writers held that philosophical concerns were paramount in the origin of Arianism, but recent studies view theological concerns as primary, namely, the need to distinguish the divinity of the Father from that of the Son in order to express the Incarnation in a way that did not ascribe the limitations of the Incarnate Son to the full divinity, which they attributed uniquely to the Father.
6. THE FINAL VICTORY OVER PAGANISM
Jones, Arnold H. M. The Later Roman Empire, 284–602 A Social, Economic and AdministrativeSurvey. 3 vols. Oxford: Blackwell, 1964.
MacMullen, Ramsay. Christianizing the Roman Empire, A.D. 100–400. New Haven: Yale University Press, 1986. This eminent historian concludes that the Christian sweep of the ancient world owed more to political and economic causes and the appeal to miracle than to a “rising tide of Christian piety.” W. H. Frend calls it “a landmark in research into the social history of early Christianity,” in The Catholic Historical Review 71 (1985), p. 449.
Momigliano, Arnoldo. The Conflict Between Paganism and Christianity in the Fourth Century. Oxford: Clarendon Press, 1970.
7. JEROME
Katz, Solomon. The Decline of Rome and the Rise of Medieval Europe. Ithaca, N.Y.: Cornell University Press, 1955.
Kelly, John N. D. Jerome: His Life, Writings and Controversies. New York: Harper & Row, 1975. The latest study of this restless, cantankerous spiritual genius.
Rousseau, Philip. Ascetics, Authority, and the Church in the Age of Jerome and Cassian. New York: Oxford University Press, 1978.
The Satirical Letters of St. Jerome. Paul Carroll, trans. Chicago: Henry Regnery, 1956.
Williams, Stephen, and Gerard Friell. Theodosius: The Empire at Bay. New Haven: Yale University Press, 1995. Treating a pivotal period in Roman relations with the Germanic peoples, the authors dispute the view that Rome’s decline after the death of Theodosius in 395 was due to the quality of its armies, which were staffed with many ethnic Germans. Rather, they say, it was the loss of the preponderance of force previously used to overawe the barbarians. A major mistake of Theodosius was in failing to train his sons to succeed him. Hence, Alaric’s ability to exploit the ensuing rivalries between East and West. As to the authors’ Gibbonesque treatment of Christianity’s role in the decline and fall, the reviewer in the Journal of Early Christian Studies (vol. 4, Winter, 1996), thinks it is a caricature.
8. AUGUSTINE
Bentley-Taylor, David. Augustine: Wayward Genius. Grand Rapids, Mich.: Baker Book House, 1981.
Bonner, Gerald. St. Augustine of Hippo: Life and Controversies. Norfolk, England: Canterbury Press, 1986.
Brown, Peter. Augustine of Hippo: A Biography. Berkeley: University of California Press, 1967. Still the best in English.
Campenhausen, Hans von. The Fathers of the Latin Church. Palo Alto: Stanford University Press, 1969.
Deane, Herbert A. The Political and Social Ideas of St. Augustine. New York: Columbia University Press, 1963.
Dudden, Frederick Homes. The Life and Times of St. Ambrose. Wilmington, Del: International Academic Pub., 1979.
Frend, W.H.C. The Donatist Church: A Movement of Protest in North Africa. New York: Oxford University Press, 1985.
McLynn, Neil B. Ambrose of Milan: Church and Court in a Christian Capital. Berkeley: University of California Press, 1994. A re-evaluation of standard views of Ambrose, whom McLynn calls a “bellicose saint” and evidently dislikes. Ambrose’s election was “an improvised response to a botched coup,” not the result of overwhelming popular demand. He lied on behalf of the emperor Valentinian on his embassy to Maximus at Trier in 383 and nudged the empire toward civil war by his sermon at Valentinian’s funeral. McLynn’s verdict: Ambrose was an extremely manipulative though courageous man. The reviewer in the Journal of Early Christian Studies (vol. 5, no. 2, Summer 1997) thinks the study is sometimes unfair and not the “whole story.”
Merdinger, J. E. Rome and the African Church in the Time of Augustine. New Haven: Yale University Press, 1997.
O’Donnell, James J. Augustine. Boston: Twayne Publishers, 1985.
Pagels, Elaine. Adam, Eve, and the Serpent. New York: Random House, Vintage, 1989. In a number of works, Pagels has emphasized the great influence Christianity has had on our civilization. In the case of Augustine she sees this influence as baleful. She blames the sage of Hippo for propagating an extreme version of original sin, viz. an aboriginal calamity that destroyed the human capacity for free moral decision. Enemies of human freedom ever since, she maintains, have found much support in his writings.
Smith, Warren Thomas. Augustine: His Life and Thought. Atlanta: John Knox Press, 1980.
Trout, Dennis E. Paulinus of Nola: Life, Letters, and Poems. Berkeley: University of California Press, 1999. Today it is the conversion of Augustine that is given much attention, but the conversion that made headlines at the time was that of his contemporary Paulinus of Nola (c. 352–431). The governor of Campania and headed for an illustrious career among the senatorial elite of the Roman Empire, Paulinus, after meeting Martin of Tours, suddenly renounced the world and shortly afterward, in 394, was ordained a priest.
9. POPE LEO I WINS A GREAT VICTORY FOR PAPAL
PRIMACY AT CHALCEDON
Barraclough, Geoffrey. the Medieval Papacy. New York: Norton, 1979.
Bowden, John, trans. Christ in Christian Tradition. By Aloys Grillmeier, S. J., 2 vols. 2nd rev. ed. Louisville, Ky.: Westminster John Knox Press, 1975.
The Cambridge Medieval History. New York: Cambridge University Press, 1936.
Dvornik, Francis. The Idea of Apostolicity in Byzantium and the Legend of the Apostle Andrew. Cambridge: Harvard University Press, 1958. The author shows how at first political rather than theological principle was invoked to determine the importance of a see, but while the Orient remained attached to the political principle, Rome began to base its claim to primacy on petrine apostolicity and therefore claimed to be the “apostolic see” par excellence. This divergence appeared in the twenty-eighth canon of Chalcedon, which was not aimed at Rome but at Alexandria. However, it wounded Rome’s susceptibilities and led to a series of tragic misunderstandings culminating in schism.
Grillmeier, A. Christ in Christian Tradition: From the Apostolic Age to Chalcedon (451). New York: Sheed & Ward, 1965.
Jalland, Trevor. The Life and Times of Saint Leo the Great. London: S.P.C.K., 1941.
Kidd, James B. The Roman Primacy to A.D. 461. New York: Macmillan, 1936.
Papal Primacy and the Universal Church. Paul C. Empie and Austin Murphy, eds. Minneapolis: Augsburg Publishing House, 1974. An ecumenical dialogue that registered surprising agreement between Catholics and Protestants vis-à-vis the historic and unique claims of the papacy.
Religion in the Middle East: Three Religions in Concord and Conflict. 2 vols. A. J. Arberry, general ed. New York: Cambridge University Press, 1969. Brings out how it was the welter of certain fractious groups—Monophysites in Syria, Armenia, and Ethiopia; Nestorianism in Persia—and their mutual hostility to Constantinople and each other that made possible Islam’s conquest of the Near East.
Richards, Jeffrey. The Popes and the Papacy in the Early Middle Ages, 476–752. London: Routledge & Kegan Paul, 1971. Richards’s treatment of the papacy in the seventh and eighth centuries opposes the view of Walter Ullmann on the continuity of papal claims from Gelasius on.
Sellers, Robert Victor. The Council of Chalcedon: A Historical and Doctrinal Survey. London: S.P.C.K., 1961.
Twomey, Vincent. Apostolikos Thronos: The Primacy of Rome as Reflected in the Church History of Eusebius and the Historico-apologetic Writings of Saint Athanasius the Great. Münster: Aschendorff, 1982. Twomey tries to prove that the doctrine of the Roman primacy was firmly and unambiguously present in the churches of the fourth century, but he has failed to win much scholarly support.
Walker, G. S. M. The Churchmanship of St. Cyprian. London: Lutterworth Press, 1968. The author agrees with the Catholic scholar Maurice Bevenot that Cyprian saw Peter’s primacy as a temporary commission. The Church was built on Peter, but his unique unrepeatable apostolate was extended to the college of twelve, and his office of pastor perpetuated in the multitude of bishops. For Cyprian schism was the gravest of sins.
Ullmann, Walter. A Short History of the Papacy in the Middle Ages. London: Methuen (distributed by Harper & Row in the U.S.), 1974.
PART TWO: THE MAKING OF
CHRISTENDOM, A.D. 600–1300
GENERAL WORKS
Bloch, Marc. Feudal Society. Chicago: University of Chicago Press, 1961.
Cantor, Norman. The Civilization of the Middle Ages. New York: HarperCollins, 1993. In this scholarly and readable study Cantor offers many fascinating insights. The points he makes about what he says is the greatly misunderstood Inquisition are of special interest: (1) Innocent III, who greatly expanded the Inquisition, had no alternative if he was to cut the cancerous sore of Catharism out of the body politic of Christendom. Not to do so would have been not only weak and foolish but in his mind a betrayal of the Lord. (2) Contrary to attempts to link the Inquisition with the Nazi holocaust or Stalinist purges, the Inquisitors were not psychotic sadists but well-trained canon lawyers who were eager to welcome dissenters and schismatics as well as Jews back into the Roman community. Some of the early Inquisitors were converted Jews who had joined the Dominican Order. The number who actually died at the hands of the Inquisitors over its active period was relatively small. (3) As to the treatment of the Jews, Cantor notes the increasingly threatening image they presented as associated with other enemies of the Church: heretics, magicians, and witches. The anxiety they caused was not a paranoid delusion but grounded in reality (pp. 423–28).
Davis, Ralph H. C. A History of Medieval Europe. New York: Longman, 1957.
Dawson, Christopher. The Making of Europe. New York: Macmillan, 1932.
Einhard. The Life of Charlemagne. Trans. Samuel Epes Turner. Ann Arbor: University of Michigan Press, 1960.
Heer, Friedrich. The Medieval World. New York: Praeger, 1969.
Herrin, Judith. The Formation of Christendom. Princeton: Princeton University Press, 1987.
Knowles, David, and Dimitri Oblensky. The Middle Ages. New York: Paulist Press, 1983.
Morris, C. The Papal Monarchy: The Western Church from 1050 to 1250. New York: Oxford University Press, 2001.
Readings in Church History. Colman Barry, O.S.B., ed. Westminster, Md.: Newman Press, 1960.
The Shorter Cambridge Medieval History. Charles Previte-Orton, ed. Cambridge: Cambridge University Press, 1975.
Southern, Richard W. Western Society and the Church in the Middle Ages. Harmondsworth, England: Penguin Books, 1985. Very helpful in getting a general picture of the period.
Ullmann, Walter. The Individual and Society in the Middle Ages. Baltimore: Johns Hopkins University Press, 1966. Shows the roots of modern Europe and its unity.
Ullmann, Walter. The Growth of Papal Government in the Middle Ages. 2nd ed. London: Brad-ford & Dickens, 1962.
10. THE POPES AND FRANKS JOIN FORCES TO CREATE A NEW UNITY: CHRISTENDOM
Brooke, Christopher. Monasteries of the World. New York: Crescent Books, 1982. Benedict’s rule reflected the peculiar Roman genius for governing in its brevity, flexibility, and moderation. The rule gave great authority to the abbot (elected for life), who nevertheless was encouraged to seek to be loved rather than feared. As David Knowles says, Benedict’s rule was never “imposed by authority and made its way slowly by virtue of its excellence.” The “economic implications of their attitude towards work were important. Idleness was the enemy of the soul.” Time was set aside for manual labor, which contributed to the idea of the dignity of labor. The monasteries were self-supporting and they contributed to “capital accumulation and so to long-term growth of the European economy.” The salvaging of ancient culture was another great contribution of the monks. Since they had to read to be able to pray the divine office, they needed schools, books, and libraries. They devoted much time to copying manuscripts since it was the only way of reproducing books before the age of printing; moreover, copying was considered a form of manual labor. Without their assiduous labor, it seems, we would have lost most of classical Latin literature.
Bullough, D. The Age of Charlemagne. London: ELEK, 1973.
Dudden, Frederick H. Gregory the Great, His Place in History and in Thought. New York: Russell & Russell, 1967.
Early Medieval Society. Sylvia L. Thrupp, ed. New York: Appleton, Century-Crofts, 1967.
Ganshof, François Louis. Frankish Institutions Under Charlemagne. Providence, R.I.: University Press of New England, 1968.
———. Feudalism. New York: Harper & Row, 1964.
Hanson, R. P. C. Saint Patrick: His Origins and Career. New York: Oxford University Press, 1968. A reassessment of J. Bury’s monumental life written at the turn of the century. Holds Bury placed too much faith in Old Irish Annals and believed in the late Irish tradition of a High-King in Ireland at the time of Patrick. Hanson also rejects the long-held view that Patrick was educated in Gaul and was a monk there. The Latin of Patrick’s Confessions and Letter to Coroticus he views as an archaic Vulgate Latin of Britain and not Gaul. No reason in fact for believing Patrick ever spent time in Gaul.
Lehane, B. The Quest of Three Abbots. New York: Viking Press, 1968. Three founders of Irish monasticism: Brendan in Scotland and Wales; Columba in Ireland and Scotland; Columbanus in Gaul, Belgium, and Italy, and elsewhere.
Markus, R. A. Gregory the Great and His World. New York: Cambridge University Press, 1997. This major scholar notes that the great work of Dudden has been in many respects outdated by the last ninety-three years of scholarship. As the reviewer in the Journal of Early Christian Studies (vol. 7, no. 3, fall 1999) points out, one of the leading ideas of Markus (further expanded in The End of Ancient Christianity) is that a major intellectual and spiritual shift occurred in the Latin West between A.D. 400 and 600 that forever separated the Christianity of St. Augustine and John Cassian from that of Gregory the Great. “The basic change had to do with a contraction of the intermediate realm of the ‘secular,’ the realm of religious neutrality that separates the ‘sacred’ from the ‘profane.’ ” Thus Augustine and Gregory lived in two different worlds, thanks to an emphasis on the ascetic in Gregory’s time that depreciated the ancient, non-Christian culture that had so much influence on Augustine’s thought.
Noble, Thomas F. X. The Republic of St. Peter: The Birth of the Papal State, 680–825. Philadelphia: University of Pennsylvania Press, 1984. Noble says that Pepin had nothing to do with the foundation of the state, for the foundation process was long since complete by Pepin’s day. In fact, the papal states emerged in the process, led by the popes, by which Italy disconnected itself from Byzantium.
Oakley, Francis. The Medieval Experience: Foundations of Western Cultural Singularity. Toronto: University of Toronto Press, 1988.
Richard, Jeffrey. The Popes and the Papacy in the Early Middle Ages, 476–752. Boston: Routledge & Kegan Paul, 1979.
Southern, Richard W. The Making of the Middle Ages. New Haven: Yale University Press, 1967.
Wallace-Hadrill, J. M. The Frankish Church. New York: Oxford University Press, 2001.
11. HILDEBRAND’S REVOLUTION MAKES THE POPES
SUPREME IN CHRISTENDOM
Barlow, Frank. Thomas Becket. Berkeley: University of California Press, 1990.
Berman, Harold J. Law and Revolution: The Formation of the Western Legal Tradition. Cambridge: Harvard University Press, 1983. According to Berman, the Gregorian Reform was the first and the most “radical” and pervasive of the major revolutions that have shaped our civilization. (The other five are, supposedly, the Russian, the French, the American, the English [1640–90], and the German [Protestant Reformation]). “Revolution” is defined as a fundamental, rapid, violent, and lasting change in the whole social system, which produces a new code of law. This Papal Revolution (1075–1122) enabled the papacy to shake itself free from the dominance of the secular monarchs and become an autonomous, transnational power. Canon Law, its main weapon in the struggle, provided the groundwork for all modern Western legal systems.
According to Berman, the Western legal code was rooted in Germanic folk law and classical Roman law, but it only became a coherent system of its own with the development of canon law in the eleventh and twelfth centuries. Our Western legal tradition, as he points out, derived some of its notable features—such as greater recognition of women’s rights and a more humane treatment of slaves—from Christian theology.
The development of secular law was much influenced by the effort of the monarchs to consolidate and expand their authority. In doing so they often found common law an obstacle.
Secular law, though it developed as a counterpoise to canon law, borrowed many of its assumptions and, more important, its structure and methodology.
“In his profound and searching conclusion, Berman criticizes the theories of law advanced by Max Weber and Karl Marx as too unidimensional. They see law as an instrument of domination designed to impose the will of the lawmakers, but it is more than that. Law is also an expression of moral standards as understood by human reason, and it is ‘an outgrowth of custom, a product of the historically rooted values and norms of the community’—the result of many generations of trial and error. Thus it has in it both elements that serve and elements that protect against the interests of the ruling class. It both grows upwards from the customs and experiences of a whole society (and of earlier societies) and moves downward from the values and intentions of the current rulers of that society. Law can help to integrate the two and to bring into being a new resolution of antithetical forces. Thus it can embody, ameliorate and codify the monumental clashes—the revolutions—of Western history.” Dean M. Kelley’s review in The Christian Century, 11/14/84, pp. 1071–72.
Bridge, Antony. The Crusades. New York: Franklin Watts, 1982.
Brundage, James A. The Crusades: Motives and Achievements. Boston: Heath, 1964.
Cowdrey, Edward John. The Cluniacs and the Gregorian Reform. Oxford: Clarendon Press, 1970.
The Investiture Controversy: Issues, Ideals and Results. Karl F. Morrison, ed. Huntington, N.Y.: R. E. Krieger, 1971.
McDonald, J. Hildebrand. Merrick, N.Y.: Richwood, 1976.
Morris, C. The Papal Monarchy: The Western Church from 1050–1250. New York: Oxford University Press, 1991.
Tellenbach, Gerd. Church, State and Christian Society at the Time of the Investiture Contest. Oxford: Basil Blackwell, 1940.
Tierney, Brian. Crisis of Church and State, 1050–1300. Toronto: University of Toronto Press, 1976.
Winston, Richard. Thomas Becket. New York: Knopf, 1967. A short, critical, accurate account fair to all parties and free of absurd theories about the archbishop’s conversion or character. Becket portrayed as able, compelling, sincere, but a difficult personality at odds with an efficient, energetic, not unreasonable, but overimpetuous king.
12. THE PAPAL MONARCHY AT ITS ZENITH
Boase, Thomas. Boniface VIII. Wilmington, Del: International Academic Publishers, 1979. The Cambridge Medieval History. Vol. VI. New York: Cambridge University Press, 1936.
Pennington, Kenneth. Popes and Bishops: The Papal Monarchy in the Twelfth and Thirteenth Centuries. Philadelphia: University of Pennsylvania Press, 1984.
13. THE EASTERN SCHISM
Attwater, Donald. The Eastern Churches, Vol. 2. Milwaukee: Bruce, 1962.
Hussey, J. M. The Orthodox Church in the Byzantine Empire. New York: Oxford University Press, 1990. A superlative treatment.
Dvornik, Francis. Byzantium and the Roman Primacy. New York: Fordham University Press, 1966. Probably the best general treatment of the issues involved in the schism between the Eastern and Western churches.
———. The Photian Schism: History and Legend. Cambridge; Cambridge University Press, 1948.
Lossky, V. The Mystical Theology of the Eastern Church. Greenwood, S.C.: Attic Press, 1973. As Kallistos Ware says, “The most precious gift that Orthodoxy has been able to make to the Christian West in our own time has certainly been its tradition of mystical theology— its understanding of silence and the prayer of the heart” (Oxford Illustrated History of Christianity, p. 159). One might add that the spirit of mystical prayer is credited in large part with sustaining the faith of the Greek Orthodox during four centuries of Turkish oppression.
The Philokalia: The Complete Text. Compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth. Boston: Faber & Faber, 1979– (5 vols. when completed). This book played a great role in fortifying the faith of the Greek Orthodox during the Turkish period.
Meyendorff, John. Byzantium and the Rise of Russia: A Study of Byzantine-Russian Relations in the Fourteenth Century. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1997. A scholarly study. Russian Orthodoxy acceded to the hegemony of Orthodoxy after the fall of Constantinople.
Obolensky, D. The Byzantine Commonwealth: Eastern Europe, 500–1453. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1982.
Runciman, Steven. Byzantine Civilization. London: Arnold Press, 1975. ———. The Eastern Schism: A Study of the Papacy and the Eastern Churches during the XI and XII Centuries. New York: AMS Press, 1983.
Sherrard, P. Athos: The Mountain of Silence. New York: Oxford University Press, 1988. The first monastic settlement of which there is reliable evidence is the monastery of the Lavra, founded by St. Athanasius in 961 on Mount Athos. There are now twenty virtually autonomous monasteries on the Chalcidice Peninsula. The author of this book visited Mount Athos in 2001 and marveled at the dedication and spirituality of the monks. But as a Roman Catholic he was definitely treated as a Christian “in error” and in one monastery was segregated from the residents in various ways. The monks are definitely not enamored of current ecumenism.
Ware, Kallistos. The Orthodox Church. New York: Viking Press, 1984.
14. CHURCH AND SOCIETY IN WESTERN CHRISTENDOM
PART I: MEDIEVAL ART
A world in itself and a glorious chapter of medieval history, but beyond the scope of this book. The new architectural style called Gothic originated in the middle of the twelfth century in the Île-de-France at the Abbey of St. Denis under its abbot, Suger. In the following century a number of great bishops of northern France vied with each other in erecting vast cathedrals at Chartres, Paris, Orléans, Amiens, Sens, and other sites. The new style featured wide portals, high clerestories, soaring buttresses, pointed arches, ribbed vaulting, rose windows, and magnificent facades teeming with sculpted images that revealed the whole panoply of medieval life and culture. In the contest to erect larger and higher edifices, the bishops strained the resources of their sees and drove the architectural ingenuity of Europe to the limit. These great buildings in the shape of a cross embraced the largest amount of interior space ever seen in the West. The new French style swiftly spread to other parts of Europe, even to Italy, which had originated the earlier Romanesque style. Nothing so eloquently conveys a sense of the spiritual hopes and dreams of the medieval soul than these mighty buildings, which often took centuries to complete and which required an incredible outlay of money and labor. Medieval artisans poured the very best of themselves into the creation of these miracles of beauty.
Several excellent introductions:
Gimpel, Jean. The Cathedral Builders. London: Cresset Library, 1988.
Panofsky, Erwin. Gothic Architecture and Scholasticism. Reprint, New York: New American Library, 1994.
Temko, Allan. Notre Dame of Paris. New York: W. W. Norton: 1994.
Wilson, K. Christopher. The Gothic Cathedral: The Architecture of the Great Church, 1130–1530. New York: Thames & Hudson, 1990.
PART II: GENERAL WORKS
Brundage, James A. Law; Sex, and Society in Medieval Europe. Chicago: University of Chicago Press, 1987.
Cohen, Jeremy. Living Letters of the Law: Ideas of the Jew in Medieval Christianity. Berkeley: University of California Press, 1999. An excellent overview of the changing position of the Jew in Western Christendom in the fourteenth century. “It contributes greatly to our understanding of the medieval growth of Western anti-Judaism” (CHR: Shofar: An Interdisciplinary Journal of Jewish Studies; Vol. 20; Winter 2001).
Deansley, Margaret. A History of the Medieval Church. London: Methuen, 1954.
Frassetto, Michael, and David Blanks, eds. Western Views of Islam in Medieval and Early ModernEurope: Perception of Other. New York: St. Martin’s Press, 1999. The editors claim that the European Christian understanding of the Islamic world was more complex than is often recognized.
Hamilton, B. Religion in the Medieval West. London: Edward Arnold, 1986.
Histoire d’l’Église, Augustin Fliche and Victor Martin, eds. Paris: Bloud & Gay, 1959.
Le Goff, Jacques. The Birth of Purgatory. Chicago: University of Chicago Press, 1984. Argues that the idea of purgatory only took real hold in the West in the second half of twelfth century.
Lewis, C. S. The Discarded Image: An Introduction to Medieval and Renaissance Literature. Cambridge: Cambridge University Press, 1967.
Minorita, Nicolaus. Chronica: Documentation on Pope John XXII, Michael of Cesena and the Poverty of Christ with Summaries in English: A Source Book. Edited by Gedeon Gall and David Flood. St. Bonaventure, N.Y.: Franciscan Institute Publications, 1996. An account of the conflict that rent the Franciscan Order in the fourteenth century. The problem of how absolute the poverty of the order should be pitted the “Spirituals” against the more moderate members. In 1317 Pope John XXII decided against the Spirituals, many of whom defied the ruling and were executed by the Inquisition. The controversy arose again in 1321 over the question of whether Christ and the apostles held property. The general of the order, Michael Cesena, opposed the Pope’s affirmative answer to the question and fled into exile with William of Ockham. These sterile polemics gravely weakened the order during that century. Henceforth the Franciscans have gone through a number of similar crises but have had many periods of renewal that have made them a great spiritual force in the Church.
Mollat, Michel. The Poor in the Middle Ages. New Haven: Yale University Press, 1986.
Moorman, John Richard. A History of the Franciscan Order from Its Origins to the Year 1517. Oxford: Clarendon Press, 1968. The best general history in English of the early Franciscan centuries.
Oakley, Francis. The Medieval Experience: Foundations of Western Cultural Singularity. Toronto: University of Toronto Press, 1988. While general opinion sees Ockham’s effect on theology as “devastating,” Richard Lebrun points out how Ockham’s approach provided the philosophical foundations of modern empirical science, which is based on observation and experiment rather than deduction.
Powers, Eileen. Medieval People. New York: Methuen, 1963.
Read, Piers Paul. The Templars. London: Weidenfeld & Nicolson, 1999. Popular history in the best sense. It relies on secondary sources but the author uses his own insights as a novelist to interpret the conflicting judgments of historians. He begins with the foundation of the Templars, whose rule was drafted, it seems, by St. Bernard. The Templars played a prominent part in the Crusades, which they carried out with religious fervor. The Crusades are sometimes presented as early examples of unprovoked imperialist aggression by the West, but Read points out that they were a response to the aggressive Muslim expansion, which had swallowed up the Holy Land, the North African coast, and most of Spain, as well as threatening the survival of the Byzantine Christian empire in the East. Read notes that the real reason for the Templars’ destruction by Philip the Fair was their wealth and their independence.
Shinners, John, and William J. Dohar. Pastors and the Care of Souls in Medieval England. Notre Dame, Ind.: University of Notre Dame Press, 1998.
Tellenbach, Gerd. Church, State and Christian Society at the Time of the Investiture Contest. Translated by R. F. Bennett. Oxford: Basil Blackwell, 1940. A solid study that has stood the test of time.
Tawney, Richard. Religion and the Rise of Capitalism. London: John Murray, 1926.
15. THE ARISTOTELIAN INVASION
Brooke, Christopher. The Twelfth-Century Renaissance. New York: Harcourt, Brace & World, 1973.
Chenu, Marie Dominique. Nature, Man, and Society in the Twelfth Century: Essays on the New Theological Perspectives in the Latin West. Chicago: University of Chicago Press, 1968.
———. Toward Understanding St. Thomas. Chicago: Regnery, 1964.
Ferruolo, Stephen C. The Origins of the University: The Schools of Paris and Their Critics, 1100–1215. Palo Alto: Stanford University Press, 1985. This has been called an important contribution to the history of ideas.
Gilson, Étienne Henry. A History of Christian Philosophy in the Middle Ages. New York: Random House, 1956
Haskins, Charles Homer. The Rise of the Universities. Ithaca, N.Y.: Cornell University Press, 1969.
Kenny, Anthony. Aquinas. Notre Dame, Ind.: University of Notre Dame Press, 1980.
Knowles, David. The Evolution of Medieval Thought. New York: Random House, 1964. A masterpiece by one of the masters of our time.
Leff, Gordon. Medieval Thought: St. Augustine to Ockham. Atlantic Highlands, N.J.: Humanities Press, 1983.
Pelikan, Jaroslav. The Growth of Medieval Theology (600–1300). Chicago: University of Chicago Press, 1978.
Semaan, Khalil I., ed. Islam and the Medieval West: Aspects of Intercultural Relations. Albany, N.Y.: SUNY Press, 1980. Roundtable discussions and essays by an international group of scholars, including Muslims.
Strayer, Joseph R. On the Medieval Origins of the Modern State. Princeton, N.J.: Princeton University Press, 1970.
Wieruszowski, Helene. The Medieval University. Princeton, N.J.: Van Nostrand, 1966.
PART THREE: THE UNMAKING OF
CHRISTENDOM, A.D. 1300–1650
GENERAL WORKS
Acton, John E. D. Lectures on Modern History. Gloucester, Mass.: Peter Smith, 1975.
Dawson, Christopher. The Dividing of Christendom. New York: Sheed & Ward, 1965.
Ferguson, Wallace F. Europe in Transition, 1300–1520. Boston: Houghton Mifflin, 1962.
Green, Vivian Hubert. The Renaissance and Reformation, 1450–1660. New York: St. Martin’s Press, 1964.
Guide to Historical Literature. Board of editors: George Howe, chairman. New York: Macmillan, 1961. A new version of a most useful work.
Hsia, R. Po Chia. The World of Catholic Renewal, 1540–1770. New York: Cambridge University Press, 1998. A long overdue study filling the gap of three decades of research and praised by the reviewers. Some regretted, however, its date of 1540 as the beginning of renewal. But it lays Dicken’s work to rest.
Leff, Gordon. Heresy in the Later Middle Ages: The Relation of Heterodoxy to Dissent, c. 1250–1450. New York: Barnes & Noble, 1967. The heretics felt a conflict between the evangelical values and the morals of the traditional Church; their heresies were not the fruit of incredulity but the desire for reform. Neither Wycliffe nor Hus wanted to do away completely with the visible Church.
Miskimin, H. A. The Economy of Early Renaissance Europe, 1300–1460. Englewood Cliffs, N.J.: Prentice-Hall, 1969. A demographic crisis, intensified by the Black Death, ended the economic boom of the commercial revolution soon after 1300. The ensuing decline lasted until 1500, when another upsurge was generated. During the years of stagnation, profits in agriculture declined. The rural cultivators no longer had the cash to purchase the commodities of craftsmen; in addition, the manufacturing sector succumbed to the temptation to reap large profits from the luxury trade. While the Black Death enriched the survivors with increased per capita wealth, a live-for-the-day mentality drove them to conspicuous consumption rather than investing in business.
Morrall, John B. Political Thought in Medieval Times. Toronto: University of Toronto Press, 1980.
The New Cambridge Modern History. Cambridge: Cambridge University Press, 1947f.
Nichols, James H. Corporate Worship in the Reformed Tradition. Philadelphia: Westminster Press, 1968.
Readings in Church History. Colman Barry, O.S.B., ed., Westminster, Md.: Newman Press, 1965.
Tuchman, Barbara W. A Distant Mirror: The Calamitous Fourteenth Century. New York: Knopf, 1978. This is popular history at its best.
Young, Karl. The Drama of the Medieval Church. Oxford: Clarendon Press, 1967 (1933).
16. THE DECLINE OF THE PAPAL MONARCHY
Boase, Thomas R. Boniface VIII. London: Constable 1933.
Houseley, Norman. The Italian Crusades: The Papal-Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. New York: Oxford University Press, 1982. Argues against the common opinion that these crusades damaged the papacy’s moral authority and constituted a factor in the decline of its influence. His study is based on a careful examination of the papal registers, where he found few expressions of indignation at the papal policy nor any weakening of the spiritual authority of the papacy.
Oakley, Francis. The Western Church in the Late Middle Ages. Ithaca, N.Y.: Cornell University Press, 1979.
Runciman, Steven. The Sicilian Vespers: A History of the Mediterranean World in the Later XIII Century. New York: Cambridge University Press, 1982. Runciman sees the temporal politics of the papacy as the “progressive suicide of the grandest conception of the Middle Ages—the universal papal monarchy.” The Sicilian Vespers marked one of the grand turning points of history: the papacy humiliated, the empire of Constantinople consolidated, the king of Aragon installed in Sicily, the way opened for new humiliations—and more profound ones—for the Holy See.
Strayer, Joseph R. On the Origins of the Modern State. Princeton, N.J.: Princeton University Press, 1970.
Thomson, John A. F. Popes and Princes, 1417–1517; Politics and Polity in the Late Medieval Church. Boston: Allen & Unwin, 1980.
Tierney, Brian. Religion, Law and the Growth of Constitutional Thought, 1150–1650. New York: Cambridge University Press, 1982. Traces the origin and development of the theory of government by consensus in the writings of the main thinkers, Marsilius and Ockham. The tardy Latin translation of Aristotle’s Politics provided a major stimulus, and by the fourteenth century the theory of consensual government was well established. Tierney analyzes the ways governmental powers were limited. The Great Schism and the conciliarist movement generated some new ideas, while Nicholas of Cusa saw the Church as a kind of ecclesiastical federation. Modern constitutional theory, according to Tierney, is founded upon the debate over the nature of Church government, while he sees the theory of a mixed constitution with three forms of government rooted in Aquinas.
Trexler, Richard C. The Spiritual Power: Republican Florence under Interdict. Leiden: Brill, 1974. Historians generally claim that by the beginning of the fourteenth century, papal censures such as excommunication and interdict were rapidly losing their force. But the author shows how the papal interdict imposed on Florence from March 1376 to July 1378 (when Cardinal Albornoz’s campaign to restore papal authority in the papal states met with Florentine resistance) caused Florence severe economic problems and moreover produced in its citizens a serious crisis of conscience and resulted in intense anxiety and guilt.
Van Cleve, Thomas Curtis. The Emperor Frederick II of Hohenstaufen, Immutator Mundi. New York: Oxford University Press, 1972. Basically in agreement with the fundamental work of Ernst Kantorowicz. For both, Frederick was a true genius excelling not only in state-craft but also in scholarship and patronage of the arts, while the villains of the story were the Popes Gregory IX and Innocent IV who opposed Frederick’s “world empire” with equally ruthless schemes for world dominion based on their claim to “plenitudo potestatis” (total power).
17. THE PAPACY SURVIVES THE GREAT SCHISM AND PUTS DOWN CONCILIARISM
Filastre’s Diary. L. Loomis, ed. New York: Columbia University Press, 1961.
Gill, Joseph. The Council of Florence. Cambridge: Cambridge University Press, 1959.
McFarlane, Kenneth B., John Wycli fe and the Beginnings of English Non-conformity. Mystic, Conn.: Lawrence Verry, 1952. The Lollards originally were followers of Wycliffe, though eventually the term encompassed anyone seriously critical of the Church who accepted the Bible alone as authority and rejected transubstantiation, celibacy, and indulgences. The authority of the priest depended on his morality. The Lollards were heavily persecuted but they paved the way for the English Reformation.
Partner, Peter: The Lands of St. Peter: The Papal State in the Middle Ages and the Early Renaissance.Berkeley: University of California Press, 1972.
Pernoud, R. Joan of Arc. New York: Grove Press, 1961.
Renouard, Yves. The Avignon Papacy, 1305–1403. Hamden, Conn.: Archon Books, 1970.
Spinka, M. John Hus: A Biography. New York: Princeton University Press, 1998. Hus, the rector of Charles University and a devoted disciple of Wycliffe, was excommunicated by John XXIII in 1412 and appealed to the Council of Constance against the Curia. At Constance, his safe conduct from Emperor Sigismund was disregarded and he was burned at the stake in 1415, becoming a national martyr. The Hussites violently protested and laid down a program of reform which anticipated the Reformation. The movement left a lasting legacy in Bohemia and Moravia.
Tierney, Brian. Foundations of the Conciliar Theory. London: Cambridge University Press, 1968.
———. Ockham: The Conciliar Theory and the Canonists. Philadelphia: Fortress Press, 1971. ———. Origins of Papal Infallibility, 1150–1350. New York: E. J. Brill, 1988. Throws considerable light on the present debate about papal infallibility.
18. THE CHURCH FAILS TO REFORM ITSELF IN TIME
Gilmore, Myron P. The World of Humanism, 1453–1517. New York: Harper & Row, 1952.
Huizinga, Johan. The Waning of the Middle Ages. London: Penguin Books, 1955. The classic study of the Renaissance.
Lambert, Malcolm D. Medieval Heresy: Popular Movements from Bogomil to Hus. London: E. Arnold, 1977.
Pernoud., R. Joan of Arc. New York: Grove Press, 1961. During the Hundred Years’ War between England and France and the civil war between the House of Orléans and Burgundy, Joan (1412–31), a peasant girl, felt called by celestial visions to save France. She was able to persuade the yet uncrowned Charles VII of the House of Orléans to allow her to lead an expedition to the besieged city of Orléans. Inspired by her leadership, the troops relieved the city and Charles was crowned at Reims on July 17, 1429, with Joan at his side. But captured by the Burgundians and sold to the English, she was tried by the Bishop of Beauvais, Pierre Cauchon, for witchcraft and heresy and was burned at Rouen. She was rehabilitated by Pope Callistus in 1456 and was declared a saint in 1920.
The Medieval Church: Success or Failure? Bernard S. Bachrach, ed. New York: Holt, Rinehart and Winston, 1972.
Ozment, Steven. The Age of Reform, 1250–1550: An Intellectual and Religious History of Late Medieval and Reformation Europe. New Haven: Yale University Press, 1980.
19. LUTHER SPLITS CHRISTENDOM
Bainton, Roland H. Erasmus of Christendom. New York: Scribner, 1969.
———. Here I Stand: A Life of Martin Luther. Göttingen: Vandenhoeck & Ruprecht, 1980. One of the classic studies but somewhat outdated.
Cameron, Euan. The European Reformation. Oxford: Clarendon Press, 1991. According to the reviewer in CHR this work sets a new standard for one-volume surveys of the Protestant Reformation and should drive all others from the field. Using extremely rich documentation the author discusses every issue with the best scholarship available and concludes that “the medieval church was neither monstrously decadent nor arrogantly unresponsive to the needs of the people.” It was just too bureaucratically bloated to respond to a myriad of critics who attacked it on every front. It faced two formidable forces: popular anticlericalism and the secular powers that wanted to bring the church under control. The study highlights the paradoxes of a “reformation” that began by attacking ritual codes of piety and ended up installing a more severe, rational, and demanding code of conduct than ever expected by the medieval Church; it began by tearing down the exalted status of the priesthood but ended by creating a more evenly professional, highly qualified dedicated body of religious missionaries than had been heretofore seen; it began by attacking an elaborate, recondite theology in the name of “the simple Gospel” and ended by creating a complex body of teachings even more doctrinaire than medieval Scholasticism. In the final analysis Cameron believes the Reformation was the first instance of the use of mass politics to bring about change on the basis of a simple ideology. The reformers took a single core idea, propagandized it through public discussion, then tore down the whole fabric of medieval religion by subjecting it to the solvent power of this one idea. They first simplified then completely rebuilt the structures of Western Christianity.
Chadwick, Owen. The Reformation. Harmondsworth, England: Penguin Books, 1986.
Dickens, Arthur G. Reformation and Society in Sixteenth Century Europe. New York: Harcourt Brace Jovanovich, 1979.
Documents Illustrative of the Continental Reformation. B. J. Kidd, ed. Oxford: Clarendon Press, 1911. A most useful collection.
Erikson, Erik H. Young Man Luther: A Study in Psychoanalysis and History. New York: Norton, 1958.
Haile, Harry Gerald. Luther: An Experiment in Biography. Princeton, N.J.: Princeton University Press, 1983.
Hillerbrand, Hans J. Men and Ideas in the Sixteenth Century. Chicago: Rand McNally, 1969.
Lecler, Joseph, S.J. Toleration and the Reformation. New York: Association Press, 1960. A solid ecumenical study of Christendom’s struggle to unburden itself of its unholy practice of persecution.
Lortz, Joseph. The Reformation in Germany. 2 vols. New York: Herder & Herder, 1968. Lortz was one of the pioneers in forging a Catholic ecumenical interpretation of Luther.
Luther’s Works. Helmut Lehmann and Harold Grimm, eds. Philadelphia: Muhlenberg Press, 1957.
Mackinnon, J. Luther and the Reformation. 4 vols. New York: Longmans Green, 1925–30.
McSorley, Harry. Luther: Right or Wrong? New York: Newman Press, 1960.
Oberman, Heiko Augustinus. The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism. 3rd ed. Durham, N.C.: Labyrinth Press, 1983.
Pfürtner, Stephan. Luther and Aquinas on Salvation. New York: Sheed & Ward, 1964.
Reardon, Bernard. Religious Thought in the Reformation. New York: Longman, 1981.
The Reformation: A Narrative History Related by Contemporary Observers and Participants. Hans J. Hillerbrand, ed. Grand Rapids, Mich.: Baker Book House, 1978.
Rupp, Gordon. The Righteousness of God. London: Hodder & Stoughton, 1953.
Spitz, Lewis W. The Protestant Reformation, 1517–1559. New York: Harper & Row, 1985. Praised by reviewers as ecumenical.
Tavard, George. Justification: An Ecumenical Study. New York: Paulist Press, 1983.
Todd, John M. Luther: A Life. New York: Crossroad, 1982. Given high marks by reviewer Jared Wicks, S.J., in the Catholic Historical Review 69 (October 1983), p. 603. But Wicks notes how Todd overlooks the importance of Luther’s two small catechisms of 1529 and his Smalkald Articles.
Wicks, Jared, S.J. “Roman Reactions to Luther: The First Year (1518).” Catholic Historical Review 69 (October 1983), pp. 521–62. Very helpful in explaining why Luther was willing to submit to the Pope in January of 1518 but unwilling by November 1518. Rome’s inept handling of the affair was a crucial factor.
20. CALVIN MAKES PROTESTANTISM AN INTERNATIONAL MOVEMENT
Bossy, John. The English Catholic Community 1570–1850. Oxford, 1976. A landmark study that challenged the long-standing thesis of David Matthew’s Catholicism in England, 1535–1935: A Portrait of a Minority, Its Culture and Tradition (London, New York: Longmans, Green, 1936). Against Matthew’s idea of a continuity with pre-Reformation tradition, Bossy contended that post-Reformation Catholicism was built around a totally new, separated “minority sect,” gathered by Jesuits and other missionaries around gentry households concentrating on the sacramental life. But then Christopher Haigh (see below) challenged Bossy’s view and argued from an examination of Lancashire that a recusant, consciously separated community fostered by Marian priests was in place well before the arrival of the Jesuits and Seminarists. Haigh’s revision of Bossy’s argument has been a byproduct of revisions of the English Reformation itself, no longer presented as an awesome sweeping force but more hesitant, encountering much resistance—a view that has been buttressed by Eamon Duffy’s work (see below)
Calvin, John. Institutes of the Christian Religion. Trans. Henry Beveridge. 2 vols. Grand Rapids, Mich.: Wm. B. Eerdmans, 1957.
Chambers, Raymond W. Thomas More. London and New York: Harcourt Brace & Co., 1935.
Culkin, Gerard. The English Reformation. London: Paternoster Publications, 1954.
Davies, Horton. Worship and Theology in England: From Cranmer to Hooker 1534–1603. Princeton, N.J.: Princeton University Press, 1970.
Dickens, A. G. Lollards and Protestants in the Diocese of York: 1509–1558. London: Hambledon Press, 1983.
Duffy, Eamon. The Stripping of the Altars: Traditional Religion in England c. 1400–1580. New Haven: Yale University Press, 1992. Called a mighty and momentous book, it has forced scholars to rethink their view of the Reformation. Based on an exhaustive study of archival, archaeological, and other primary sources, it demonstrates that late medieval Catholicism was not at all in decay but a strong and vigorous tradition.
Elton, G. R. Reform and Reformation: England 1509–1558. Cambridge, Mass.: Harvard University Press, 1977.
Haigh, Christopher. English Reformations: Religion, Politics and Society Under the Tudors. Oxford: Clarendon Press, 1993. Argues that Catholics who conformed nevertheless assisted the survival and continuity of the Marian faith by keeping alive Catholic traditions and practices (altars, images, holy water, rosary beads, and signs of the cross), thus preparing a body of potential recusants who could gravitate toward the separated community once missionaries began their revival. He also faults the Jesuit missionaries for concentrating on the gentry around London and neglecting the richer opportunities in the north, where recusancy was flowering.
Hughes, Philip. The English Reformation. 3 vols. New York: Macmillan; 3rd vol., London: Hollis & Carter, 1954.
———. A Popular History of the Reformation. Garden City, N.Y.: Hanover House, 1957.
An Introduction to Mennonite History: A Popular History of the Anabaptists and the Mennonites.Cornelius J. Dyck, ed. Scottdale, Pa.: Herald Press, 1981.
McDonnell, Kilian. John Calvin. The Church and the Eucharist. Ann Arbor, Mich.: University of Michigan (Microfilm Books on Demand), 1967. Argues that Calvin’s conception of the Eucharist formed the core of his concept of the Church. His opposition to Roman Catholic doctrine was largely a function of his dissatisfaction with Roman Eucharistic theory and practice.
McGrath, Patrick. Papists and Puritans Under Elizabeth I. New York: Walker, 1967. It was the Acts of Uniformity and Supremacy of 1559, the author says, that definitively rejected allegiance to the Holy See. The Anglican Church was thereby established over a people the majority of whom were still Catholic in sympathy and in practice, while a flaming minority of extremists, formed at Zurich and Frankfurt, hoped to move Elizabeth’s church toward the Geneva model.
McNeil, John T. The History and Character of Calvinism. New York: Oxford University Press, 1954.
Walsham, Alexandra. Church Papists: Catholicism, Conformity and Confessional Polemic in Early Modern England. Rochester, N.Y.: Boydell Press, 1993. Walsham focuses not on the Catholic gentry but on the poorer rural Catholics who had to solve their conscience problems without the easy access to the priests the conforming Catholic gentry enjoyed. She thinks subsequent research might reveal further evidence of the stubbornness of the “old religion.”
Wendel, François. Calvin: The Origins and Development of His Thought. Durham, N.C.: Labyrinth Press, 1987.
Williams, George Hunston. The Radical Reformers. Philadelphia: Westminster Press, 1962. An important study.
21. THE CATHOLIC CHURCH RECOVERS ITS SPIRITUAL ÉLAN
Bangert, William. A History of the Society of Jesus. St. Louis: Institute of Jesuit Sources, 1972.
Bireley, Robert. The Refashioning of Catholicism, 1450–1700: A Reassessment of the Counter Reformation. Washington, D.C.: Catholic University of America Press, 1999. Argues, like O’Malley, that this period of Catholic renewal was not a mere reaction to Protestant challenge. Goes beyond institutional change to show the importance of lay piety in the renewal.
Brodrick, James, S.J. The Origins of the Jesuits. Chicago: Loyola University Press, 1986.
Burns, Edward McNall. The Counter Reformation. Princeton, N.J.: Van Nostrand, 1964.
The Catholic Reformation: Savonarola to Ignatius; Reform in the Church, 1495–1540. John C. Olin, ed. New York: Harper & Row, 1969. A fine collection of documents.
Daniel-Rops, Henri. The Catholic Reformation. New York: Dutton, 1962.
Delumeau, Jean. Catholicism Between Luther and Voltaire: A New View of the Counter-Reformation.Philadelphia: Westminster Press, 1977.
Dicken, E. W. Trueman. The Crucible of Love: A Study of the Mysticism of St. Teresa of Jesus and St. John of the Cross. New York: Sheed and Ward, 1963. Regarded as one of the best studies in English on the subject.
Dickens, Arthur G. The Counter Reformation. New York: Norton, 1979.
Evennett, Henry Outram. The Spirit of the Counter-Reformation. Notre Dame, Ind.: University of Notre Dame Press, 1975.
Garstein, Oskar. Rome and the Counter Reformation. Oslo: Universitetsforlaget, 1980.
Hallman, Barbara McClung. Italian Cardinals, Reform, and the Church as Property. Berkeley: University of California Press, 1985. This fascinating study of 102 Italian cardinals between 1492 and 1563 tells how they accumulated and alienated the wealth of the Church. Cardinals needed large sums of money to pay for the various expenses associated with their way of life. Most of their income came from ecclesiastical benefices (defined as a sacred office, without the care of souls to which a perpetual income is attached), which meant that any reform of the benefice system would directly affected the personal finances of the very men to whom the labors of reform were entrusted. Two factors made it necessary for the cardinals to circumvent the efforts of reformers to shut down the spigots of Church monies: the pomp and luxury central to life at the Roman court and the social needs of cardinalate families. Roman families had to build huge palaces. A tool called the regressus allowed the prelate to regain control of a benefice he had resigned when it again became vacant and thus continue the traffic in bishoprics so scandalous to the reformers. Nepotism and patronage played a large role in the alienation of Church wealth by means of a last will. Nearly 90 per cent of the cardinals from 1520 to 1549 provided relatives with ecclesiastical benefices, creating 32 abbots, 148 bishops, and 20 cardinals. Men like Cardinal Savelli, who thought it would have been an evil thing if he had fathered children, saw nothing amiss about leaving large sums of Church property and money to their families. Sons of priests were banned from obtaining any benefices from their fathers, but cardinals seem to have gotten around the ban easily. A primary goal of many Italian cardinals was to found a rich legacy for the lay heir of the family. From the fifteenth century on, Church office enabled new families to emerge and intermarry with the ruling classes to form a new nobility, and patronage—the support of large numbers of servants and retainers—required big sums of money. But apparently such practices of the Church such as nepotism and patronage were regarded much differently than they would be today. The Tridentine decree seems to have had little application at the Roman court. The notion that Church office, including sacred office, was primarily a source of income was still pervasive. The pressures of this mentality deflected the reform efforts of the cardinals away from material matters, and focused them upon things spiritual: defining correct doctrine and repression of error, seeing after the education of priests, giving support to the new religious orders, founding charitable hospitals, and leading pilgrims through the holy city— and glorifying the true faith by embellishing Rome with palaces, fountains, and churches.
Hollis, Christopher. The Jesuits. A History. New York: Macmillan, 1968.
Janelle, Pierre. The Catholic Reformation. Milwaukee, Wis.: Bruce Publishing Co., 1971.
Jedin, Hubert. A History of the Council of Trent. London: Nelson, 1963. A monumental study by one of the great historians of the century.
O’Connell, Marvin R. Blaise Pascal: Reasons of the Heart. Grand Rapids, Mich.: William B. Eerdmans, 1997. Shows that the proper context for understanding Pascal is post-Tridentine Catholicism.
John W. O’Malley. Trent and All That: Renaming Catholicism in the Early Modern Era. Cambridge, Mass.: Harvard University Press, 2000. In a tour de force of scholarship, the author shows how the terms “Reformation,” “Counter-Reformation,” “Tridentine Age,” and “Age of Confessionalization” have been used as weapons in a great battle of the books that went on for four centuries. Protestant historians were victorious in being able to fasten the term Counter-Reformation in a pejorative sense on the Catholic movement after Trent. A positive view of the Catholic reform did not get a wide hearing until Hubert Jedin arrived on the scene in midcentury with his monumental History of the Council of Trent. Since then, interest in the period has shifted away from sterile polemics about terms and a focus on reform movements to the overall social history of the period.
Osuna, Javier. Friends in the Lord: A Study in the Origins and Growth of Community in the Societyof Jesus from St. Ignatius’s Conversion to the Earliest Texts of the Constitutions. (1521–1541). London: The Way, 1974.
Il Processo Inquisitoriale del Cardinal Giovanni Morone—Edizione Critica. Vol. I: Il Compendium.Massimo Firpo, ed. Rome: Istituto Storico Italiano per l’Eta Moderna e Contemporanea, 1981. The first of a multivolume publication of all the documentation on the amazing case of Giovanni Cardinal Morone, who was prosecuted by the Inquisition for heresy though he was the most able papal diplomat of his time and later led the Council of Trent to a successful conclusion. The case throws much light on the struggle within the Church between the early reformers like Morone (the evangelicals) and their more dogmatic opponents who made the Inquisition the premier congregation of the Counter-Reformation Church. Though Morone was exculpated by Pope Pius IV (1559–1565), the next Pope, Pius V, drew up this Compendium which without a trial stigmatized Morone as a heretic whose ideas must be expunged. Such an attitude set the style of Catholicism for the next four centuries.
Roth, Cecil. The Spanish Inquisition. New York: Norton, 1964.
Schmitt, Paul. La Réforme catholique: Le Combat de Maldonat (1534–1583). Paris: Beauchesne, 1985. Maldonado offers an interesting life for students of the period since his teaching and writing was contemporaneous with the triumph in Catholicism of Counter-Reformation intransigence, which succeeded in excluding the biblical humanism promoted by Erasmus, as well as the experiential element in faith, and the Protestant assertion of personal religiosity over a variety of mediating authorities and determination of norms by the hierarchy. Maldonado fell afoul of church authorities by denying revelatory status to the doctrine of the Immaculate Conception. Jared Wicks, S.J., explains his plight by the fact that Maldonado was a “product of a new style of doctrinal reflection, cultivated in Salamanca and formulated in Cano’s De locis theologicis (1563) which fostered a refined sense of doctrinal warrants and proper instances of definition (CHR 73 [1987], pp. 607–9).
Searle, Graham W. The Counter-Reformation. Totowa, N.J.: Rowman & Littlefield, 1974.
Treasure, Geoffrey. Mazarin: The Crisis of Absolutism in France. New York: Routledge, 1995. Rehabilitates Mazarin.
PART FOUR: THE CHURCH IN A STATE OF
SIEGE, A.D. 1650–1891
GENERAL WORKS
Brinton, Crane. The Shaping of Modern Thought. Englewood Cliffs, N.J.: Prentice-Hall, 1950.
The Cambridge History of the Bible: The West from the Reformation to the Present Day. S. L. Greenslade, ed. New York: Cambridge University Press, 1963.
Chadwick, Owen. From Bossuet to Newman: The Idea of Doctrinal Development. Cambridge: Cambridge University Press, 1957.
Readings in Church History. Colman Barry, O.S.B., ed. Westminster, Md.: Newman Press, 1965.
The Rise of Modern Europe. Walter Langer, ed. New York: Harper & Row, 1962. A multivolume study.
22. THE CHALLENGE OF THE NEW THOUGHT
Allison, H. E. Lessing and the Enlightenment: His Philosophy of Religion and Its Relation to Eighteenth-Century Thought. Ann Arbor, Mich.: University of Michigan Press, 1966. Generally speaking both the deists and their theological opponents agreed that the truth of revealed religion hinged on the validity or invalidity of the historical evidence for such things as miracles, prophecies, and the resurrection of Christ. In Lessing’s mature thought, however, and for the first time in the eighteenth century, the validity of Christian doctrine was judged to be independent of the truth or falsity of the historical statements contained in the Bible. However, he only saw Christianity as the highest expression of religious consciousness up to that time.
Brandmüller, Walter. Galilei und die Kirche oder das Recht auf Irrtum. Regensburg: Verlag Friedrich Pustet, 1982. This well-known church historian focuses on Galileo’s relationship to the Church. Brandmüller argues that the Church in a sense had the right to be wrong at the time in view of Galileo’s failure to prove his thesis of a helio-centered universe. Indeed the arguments Galileo used were actually invalid. He admits that the Church took too literal an approach in interpreting Scripture at the time, but he argues that in exercising its God-given authority as guardian of the deposit of faith, the Church will inevitably at times adopt what some later regard as excessively conservative positions. But the Church cannot afford to take the chance of corrupting the faith by too hastily adjusting its doctrine to the changing theories of science.
Butterfield, Herbert. The Origins of Modern Science. New York: Macmillan, 1957. Cattolicesimo e Lumi nel Settecento Italiano. Mario Rosa, ed. (Italia Sacra. Studi e Documenti di Storia Ecclesiastica, 33.) Rome: Herder Editrice e Libreria, 1981. These are papers from a congress on ecclesiastical history held at Warsaw in 1978. They show how the Catholic Aufkärung (Enlightenment) originated in the early eighteenth century as a movement to revive Tridentine principles of ecclesiastical organization and a “solid and truly Christian piety” based on Muratorian historical scholarship and the works of the Church Fathers, which were being edited with increasing frequency.
The reformers aimed to reconcile Christianity and the Enlightenment, but faced with incomprehension on the part of ecclesiastical authorities, they were forced to turn to the civil governments. “Equating jurisdictionalism with disloyalty and committed to maintaining the primacy of the papacy, the hierarchy thereupon renounced its five-centuries-old alliance with the culturally creative classes of Italy. It struck a new alliance with all those who preferred the rousing sermons of Paul of the Cross to the ponderous tomes of St. Augustine, the charming stories of Alfonso de’ Liguori to the inelegant research reports of the Muratorian historians, santini to saints. It thus ushered in a wholly new epoch in the history of the Church, one which was to last, at least in the realm of the arts and letters, for another two centuries” (Eric Cochrane in CHR 70, no. 3 [July 1984], p. 469).
Chadwick, Owen. The Popes and the European Revolution. New York: Oxford University Press, 1981. An authoritative account.
Church and Society in Catholic Europe in the Eighteenth Century. W. J. Callahan and D. Higgs, eds. New York: Cambridge University Press, 1979.
Cragg, Gerald R. The Church in the Age of Reason (1648–1789). Harmondsworth, England: Penguin Books, 1974. An Anglican historian surveys this crucial period.
Drake, Stillman. Galileo at Work. Chicago: University of Chicago Press, 1981.
The Enlightenment. Frank Manuel, ed. Englewood Cliffs, N.J.: Prentice-Hall, 1965.
Gay, Peter. The Enlightenment. New York: Knopf, 1967.
Hall, A. Rupert. The Scientific Revolution 1500–1800. Boston: Beacon Press, 1962.
Hazard, Paul. The European Mind: Cleveland, Ohio: World Publishing, 1963.
Langford, Jerome J. Galileo, Science and the Church. Ann Arbor, Mich.: University of Michigan Press, 1971.
Laski, Harold. The Rise of European Liberalism. London: Unwin Books, 1962.
Livingston, James. Modern Christian Thought. New York: Macmillan, 1971.
McMullin, Ernan, ed. Galileo: Man of Science. New York: Basic Books, 1967.
Nicolaus Steno and His Indice. Gustav Scherz, ed. Copenhagen: Munksgaard, 1958. A seventeenth-century scientist and convert Catholic who after a trailblazing career as a geologist was ordained a bishop and died in the odor of sanctity.
Palmer, Robert R. Catholics and Unbelievers in Eighteenth-Century France. Princeton, N.J.: Princeton University Press, 1970. One of the classic treatises.
Phillips, Henry. Church and Culture in Seventeenth-Century France. New York: Cambridge University Press, 1997. Against idea that Descartes et al. were hostile to the authority of the Church, Phillips holds that the authority of the Church was made an issue in the area of science and philosophy because Descartes et al. challenged the authority of Aristotle, which the hierarchy considered vital to the maintenance of church authority.
Ravitch, Norman. Sword and Mitre: Government and Episcopate in France and England in the Age of Aristocracy. The Hague: Mouton, 1966.
Reston, James. Galileo. A Life. New York: HarperCollins, 1994.
Science and Religion. Ian Barber, ed. New York: Harper & Row, 1968.
Stolpe, Sven. Christina of Sweden. New York: Macmillan, 1966. A fine study of the amazing seventeenth-century queen who abdicated her powerful throne to become a Catholic.
Tackett, Timothy. Priest and Parish in Eighteenth-Century France: A Social and Political Study of the Curés in a Diocese of Dauphin, 1750–1791. Princeton, N.J.: Princeton University Press, 1977.
Van Kley, Dale. The Jansenists and the Expulsion of the Jesuits from France, 1757–1765. New Haven: Yale University Press, 1975.
Ward, W. R. Christianity Under the Ancien Regime, 1648–1789. New York: Cambridge University Press, 1999. With more attention to Protestantism than to Catholicism, this author of many books on the period argues that the secular Enlightenment did not cause a Christian retreat. The forward march of science and reason was accompanied, he claims, by a renewed vigor of evangelical Protestantism through its intensely personal expressions of faith and its new organized bonds. All of this was helped by the spread of literacy and the development of the printing press, which also contributed to the advance of the Enlightenment.
23. THE CHURCH TORN BY INTERNAL STRIFE: JANSENISM AND GALLICANISM
Abercrombie, Nigel. The Origins of Jansenism. Oxford: Clarendon Press, 1937.
Gres-Gayer, Jacques M. “The Unigenitus of Clement XI: A Fresh Look at the Issues.” TheologicalStudies 49 (1988), pp. 259–82. Gres-Gayer discusses the fundamental studies of Lucien Ceyssens and Bruno Neveu, who in a number of articles and books in French have recently renovated the research on Jansenism and Gallicanism. Ceyssens, he explains, holds that the conflict between the Jansenists and anti-Jansenists amounted to an irreducible opposition between two visions of the Church and the world. Ceyssens has discovered that Francesco Cardinal Albizzi, a ferocious anti-Jansenist, committed a forgery to prove that the five condemned Jansenist propositions were actually in Jansen’s work Augustinus.
The original dispute over grace was soon overshadowed by the clash between Gallican and Ultramontane principles. “Ceyssens and Neveu concur in assessing the condemnation of Jansenism/Quesnelism as a way for Rome to resolve another and more crucial question: papal authority under challenge by the Gallicans. The condemnation emphasized the personal power of the Roman pontiff,” especially in regard to the question of whether a papal decree had to be “received” by the bishops in order to be authoritative.
The opposition of the bishops to Unigenitus was due to the fact they were convinced it contained errors and they felt the theologians who drafted it were ultra-Roman and by no means impartial. They felt that by attempting to impose it on the Church in spite of its errors, the Pope was putting personal interest above the welfare of the Church. They appealed to patristic and historical evidence in their favor, whereas the Roman view stressed the authority of the papacy, whose official pronouncements were declared to be the last word on the matter since they represented the living tradition. Ceyssens shows that the Pope was captive to two extremists, Cardinal Fabroni and Father Le Tellier, and later regretted following their advice in issuing the ill-fated bull. No doubt Unigenitus was pivotal to the development of Catholicism between the Council of Trent and the French Revolution.
Hazard, Paul. European Thought in the Eighteenth Century, from Montesquieu to Lessing. New Haven: Yale University Press, 1954.
Reynolds, Ernest E. Bossuet. Garden City, N.Y.: Doubleday, 1963.
Sedgwick, Alexander. Jansenism in Seventeenth-Century France: Voices from the Wilderness. Charlottesville, Va.: University Press of Virginia, 1977.
24. THE FRENCH REVOLUTION SHATTERS THE CHURCH OF THE OLD ORDER
Altholz, Josef L. The Churches in the Nineteenth Century. Indianapolis: Bobbs-Merrill, 1967.
Church and Society: Catholic Social and Political Thought and Movements, 1789–1950. Joseph N. Moody, ed. New York: Arts, Inc., 1953. A very comprehensive collection of studies and documents; obsolete in parts but still valuable.
Dansette, Adrien. The Religious History of Modern France London: Nelson, 1961.
Hales, Edward E. Y. The Catholic Church in the Modern World: A Survey from the French Revolution to the Present. Garden City, N.Y.: Doubleday Image Books, 1961.
———. Napoleon and the Pope: The Story of Napoleon and Pius VII. London: Catholic Book Club, 1962.
———. Revolution and Papacy, 1769–1846 Notre Dame, Ind.: University of Notre Dame Press, 1966.
McManners, John. French Ecclesiastical Society Under the Ancien Regime: A Study of Angers in the Eighteenth Century. Manchester: University of Manchester Press, 1960.
———. The French Revolution and the Church. London: S.P.C.K., 1969.
Maier, Hans. Revolution and the Church: The Early History of Christian Democracy, 1789–1901. Notre Dame, Ind.: University of Notre Dame Press, 1969.
O’Dwyer, Margaret. The Papacy in the Age of Napoleon and the Restoration—Pius VII, 1800–1823. Lanham, Md.: University Press of America, 1985. The first complete scholarly biography of Pius VII since 1836.
Palmer, Robert R. Catholics and Unbelievers in Eighteenth-Century France. Princeton, N.J.: Princeton University Press, 1939.
Ravitch, Norman. Sword and Mitre: Government and Episcopate in France and England in the Age of Aristocracy. The Hague: Mouton, 1966. The 130 bishops at the time of the French Revolution were aristocrats to a man, fiscally independent, indifferent to the needs of their priests, and unwilling to identify with the interests of the nation.
Thompson, James Matthew. The French Revolution. New York: Oxford University Press, 1969.
Vidler, Alec. R. The Church in an Age of Revolution. Baltimore: Penguin Books, 1974.
Walsh, Henry H. The Concordat of 1801: A Study in the Problem of Nationalism in the Relationsof Church and State. New York: AMS Press, 1967.
25. PIUS IX SAYS NO TO THE LIBERAL CATHOLICS
Acton, John E. D. The History of Freedom and Other Essays. London: Macmillan, 1922.
Altholz, Josef. The Liberal Catholic Movement in England. The Rambler and Its Contributors. London: Burns & Oates, 1962.
Aretin, Karl Otmar von. The Papacy and the Modern World. New York: McGraw-Hill, 1970.
Artz, Frederick. Reaction and Revolution. New York: Harper & Row, 1963.
Aubert, Roger. The Church in the Age of Liberalism. New York: Crossroad, 1981.
———. Le Pontificat de Pie IX (1846–1878). Paris: Bloud & Gay, 1963.
Brown, Marvin L., Jr. Louis Veuillot: French Ultramontane Catholic Journalist and Layman, 1813–1883. Durham, N.C.: Moore, 1977.
Carr, J. St. Clement Mary Hofbauer. London: 1939. A Redemptorist from 1784, St. Clement labored with great success in Warsaw among the German-speaking population, devoting himself to the care of souls and to educational and charitable activities. Later, in Vienna, he exerted a powerful influence over all sectors of society and greatly counteracted the effects of Josephinism and the Enlightenment.
The Church in a Secularized Society. Roger Aubert, ed. New York: Paulist Press, 1978. A fine survey by the foremost Catholic historian of this period.
La Condamnation de Lamennais. M.J. LeGuillou and Louis LeGuillou, eds. Paris: Editions Beauchesne, 1982. These documents provide a great amount of indispensable material for an understanding of this tragic story. The prophets of the past are well represented here with their arguments for the Church’s dependency on the established social order and its preference at the time for absolute monarchy, aristocracy, hierarchy, and all that it implied, including control of the press and restrictions on religious freedom. As Edward Gargan says so well in his review in CHR 70, no. 3, p. 488: “Reflective historians will be led to wonder how men sincerely devoted to the Church had so little confidence in its capacity to survive in a changing world. This collection is of paramount significance for the understanding of how men of good will are able to injure one another and all that they love.”
Eichner, H. Friedrich Schlegel. New York, 1970. Schlegel (1772–1829) was a leader of the Romantic movement. A convert to the Church in 1808 with Clement Mary Hofbauer, he sought to restore the national life of Germany and Austria on a Catholic basis. Despairing of this, he looked to literature and philosophy for a renewed Catholicism.
Fleischmann, K. St. Clement Mary Hofbauer. Graz: 1988.
A Free Church in a Free State? The Catholic Church, Italy, Germany, France, 1868–1914. Ernst Helmreich, ed. Boston: Heath, 1964.
Geiselmann, Rupert. Die katholische Tübinger Schule. Freiburg im Br.: Herder, 1964. Until this study, Möhler was the only German theologian of that period known in wider circles. Drey, the founder of the Catholic Tübingen School, invented a powerful new theological method to meet the challenge of the Kantian and post-Kantian philosophy.
Hales, Edward E. Y. Pio Nono: A Study in European Politics and Religion in the Nineteenth Century. Garden City, N.Y.: Doubleday Image Books, 1962.
Hayes, Carlton H. A Generation of Materialism. New York: Harper & Row, 1963.
Holmes, J. Derek. The Triumph of the Holy See; A Short History of the Papacy in the Nineteenth Century. Shepherdstown, W. Va.: Patmos Press, 1978.
Lebrun, Richard Allen. Throne and Altar: The Political and Religious Thought of Joseph de Maistre. Ottawa: University of Ottawa Press, 1965. A specialist’s study of one of the diehard Catholic reactionaries.
Le Guillou, L. Les Discussions critiques: Journal de la crise mennaisienne. Paris: A. Colin, 1967.
Liberalismus in der Gesellschaft des deutschen Vormarz. Wolfgang Schieder, ed. Göttingen: Vandenhoeck & Ruprecht, 1983. On May 17, 1832, some twenty to thirty thousand Germans gathered in the town of Neustadt, where with flags of black, red, and gold and a banner proclaiming GERMANY’S REBIRTH, they marched to the castle ruins near Hambach. Henceforth known as the Hambacher Fest, the meeting was “German liberalism’s first great demonstration and a clear indication that the age of participatory politics had dawned in Central Europe.”
As the book shows, the movement drew on a most diverse collection: Protestants and Catholics, free traders and protectionists, radical agitators and well-placed bureaucrats. Indeed, this proved to be one of the factors in its downfall.
Maistre, Joseph de. The Pope. New York: H. Fertig, 1975. The bible of the nineteenth-century Catholic reactionaries, which contained de Maistre’s famous aphorism: No morality without religion, no religion without Christianity, no Christianity without Catholicism, no Catholicism without the Pope.
O’Connell, Marvin R. The Oxford Conspirators: A History of the Oxford Movement. New York: Macmillan, 1969.
O’Ferrall, Fergus. Catholic Emancipation: Daniel O’Connell and the Birth of Irish Democracy. Atlantic Highlands, N.J.: Humanities Press International, 1985. An important contribution to the literature on the great Irish emancipator and liberal Catholic.
Vanden Heuvel, Jon. A German Life in the Age of Revolution: Joseph Gorres, 1776–1848. Washington, D.C.: Catholic University of America Press; 2001. As a youth a supporter of the French Revolution, Gorres became disillusioned and turned to religious studies inspired especially by German Romanticism. In 1814 he started the great German newspaper, Rheinische Merkur, which eventually fell afoul of the reactionary Prussian government. When he stood up for the Catholic Church’s freedom, he had to flee to Strasbourg. In 1824 he formally returned to the Church and as professor at the University in Munich he became the center of a circle of famous Catholic scholars, including J. J. I. von Doellinger. In 1838, with his tract Athanasius, he rallied all Catholic Germany to the defense of the Church, which was suffering persecution by the Prussian government. His contribution to the spread of Catholic ideas in modern Germany was considerable.
Savon, Hervé. Johann Adam Mohler: The Father of Modern Theology. Glen Rock, N.J.: Paulist Press, 1966. A good introduction to the work of one of the founders of the Catholic intellectual revival after the French Revolution.
Schwedt, Herman H. Das römische Urteil über Georg Hermes (1775–1831): Ein Beitrag zur Geschichte der Inquisition im 19. Jabrbundert. Rome, Freiburg, and Vienna: Herder, 1980. Another depressing account of the reactionary Curia under the pontificates of Gregory XIV and Pius IX. Hermes’s work was given short shrift by Roman censors who were poorly informed and doctrinally and culturally prejudiced. They took propositions out of their context and presented them in translation higgledy-piggledy so it was never really clear just which works of Hermes were condemned. The papal decree of 1835 condemned Hermes’s books, but the Roman authorities never specified which doctrines were erroneous. Perhaps they couldn’t. Later Pius IX used Hermes as a whipping boy to show that he was not liberal on doctrine and as part of his strategy to prevent the formation of a German national Church.
Vidler, Alec R. Prophecy and Papacy: A Study of Lamennais, the Church, and the Revolution. New York: Scribner, 1954. A very well written study of this fascinating and tragic priest-prophet.
26. THE SYLLABUS OF ERRORS SQUELCHES THE LIBERAL CATHOLICS
Acton, John E. D. Essays on Church and State. London: Hollis & Carter, 1952.
Blakiston, Noel. The Roman Question. Extracts from the Despatches of Odo Russell 1858–70. Wilmington, Del.: M. Glazier, 1980. Russell’s accounts of his conversations with Pius etch a most fascinating portrait of this key Pope of modern Catholicism.
Ker, Ian. The Achievement of John Henry Newman. Notre Dame, Ind.: University of Notre Dame Press, 1990.
McElrath, Damian. The Syllabus of Pius IX: Some Reactions in England. Louvain: Bibliothèque de l’Université, 1964. Tells of the turmoil in England and how Newman, who considered the Syllabus a heavy blow, worked out a solution (applauded by all), arguing that Catholic obedience to the Pope is not superior to conscience while limiting the civil domain in relation to the religious domain.
Norman, Edward. The English Catholics in the Nineteenth Century. New York: Oxford University Press, 1984.
Trevor, Meriol. Newman. 2 vols. London: Macmillan, 1962.
27. PIO NONO CARRIES ULTRAMONTANISM TO A GRAND TRIUMPH AT VATICAN I
Binkley, Robert. Realism and Nationalism. New York: Harper & Row, 1963.
Butler, Cuthbert. The Vatican Council, 1869–1870. Westminster, Md.: Newman Press, 1962. A classic account by a participant.
Hasler, August B. How the Pope Became Infallible: Pius IX and the Politics of Persuasion. Garden City, N.Y.: Doubleday, 1981. A controverted study of alleged shenanigans indulged in by Vatican officials (including the Pope) in order to secure the definition of infallibility. Hasler was a German priest who used hitherto unexploited documents he found in the Vatican archives while working there as a member of the Curia. Slanted, but the documentation is solid.
Hennessey, James, S.J. The First Council of the Vatican: The American Experience. New York: Herder & Herder, 1963. Underlines the politically liberal and pragmatic orientation of the American bishops, a good number of whom were also opposed to the definition of infallibility.
Sperber, Jonathan. Popular Catholicism in Nineteenth-Century Germany. Princeton, N.J.: Princeton University Press, 1984. This study focuses on the area of North Rhine–Westphalia in describing popular religious life between 1830 and 1880. It shows how the secularization of the first half of the century was reversed in the two decades after 1850 and the revival of the people’s loyalty to the Church helped greatly in establishing political Catholicism. Urbanization and industrialization may actually have strengthened popular piety.
PART FIVE: THE STATE OF SIEGE IS
SLOWLY LIFTED, A.D. 1891—
GENERAL WORKS
The Church in the Industrial Age. Roger Aubert et al., eds. (vol. 9 of History of the Church, Hubert Jedin and John Dolan, eds.) New York: Crossroad, 1981.
Daniel-Rops, Henri. A Fight for God: 1870–1939. London: Dent & Sons, 1965.
Latourette, Kenneth S. Christianity in a Revolutionary Age. 5 vols. New York: Harper & Brothers, 1958–61.
The New Cambridge Modern History. Vol. 12.: The Era of Violence, 1898–1945. David Thomson, ed. New York: Cambridge University Press, 1960.
Readings in Church History. Vol. 3. Colman Barry, O.S.B., ed. Westminster, Md.: Newman Press, 1965.
28. SOCIAL CATHOLICISM AND CHRISTIAN DEMOCRACY
Anderson, Margaret Lavinia. Windthorst: A Political Biography. New York: Oxford University Press, 1987. Based on recently uncovered documents, it proves its subject to have been a brilliant parliamentarian of the Center Party who successfully opposed Bismarck’s attempt to resuscitate a “national” church.
Arnal, Oscar L. Ambivalent Alliance. The Catholic Church and the Action Française, 1899–1939. Pittsburgh, Pa.: University of Pittsburgh Press, 1985. As reviewer Joseph N. Moody says, while the Vatican did not manifest consistent hostility to threats from the Right, the core of the Catholic Right was balanced by countervailing forces by the beginning of the mid-twenties.
Bokenkotter, Thomas. Church and Revolution. Garden City, N.Y.: Doubleday Image Books, 1998. Signaled by Roger Aubert (RHE 95, no. 2) for making an original contribution to the history of Social Catholicism.
Brand, Mary V. The Social Catholic Movement in England; 1920–1955. New York: Pageant Press, 1963.
Buchanan, Tom, and Martin Conway. Political Catholicism in Europe, 1918–1965. New York: Oxford University Press, 1996.
Calvez, Jean-Yves, and Jacques Perrin. The Church and Social Justice: The Social Teachings of the Popes from Leo XIII to Pius XII (1878–1958). Chicago: Regnery, 1961.
Camp, Richard L. The Papal Ideology of Social Reform: A Study of Historical Development, 1878–1967. Leiden: E.J. Brill, 1969. A critical but generally positive view by a non-Catholic scholar of the Popes’ witness for social justice.
The Church Speaks to the Modern World: The Social Teachings of Leo XIII. Etienne Gilson, ed. Garden City, N.Y.: Doubleday Image Books, 1954.
Fogarty, Michael P. Christian Democracy in Western Europe, 1820–1953. Westport, Conn.: Greenwood Press, 1974.
Gargan, Edward T. Leo XIII and the Modern World. New York: Sheed & Ward, 1961.
The Great Encyclical Letters of Pope Leo XIII. New York: Benzinger Bros., 1903.
Jemolo, Arturo. Church and State in Italy, 1850–1950. Philadelphia: Dufour Editions, 1961.
Langer, William L. Political and Social Upheaval: 1832–1852. New York: Harper & Row, 1969.
McClelland, Vincent. Cardinal Manning. London: Oxford University Press, 1962.
Paul, Harry. The Second Ralliement. Washington, D.C.: Catholic University of America Press, 1967.
Social Wellsprings: Fourteen Epochal Documents by Pope Leo XIII. Joseph Husslein, ed. Milwaukee, Wis.: Bruce Publishing, 1940. Includes the text of Rerum Novarum.
Vaillancourt, Jean-Guy. Papal Power: A Study of Vatican Control over Lay Catholic Elites. Berkeley: University of California Press, 1980.
Vidler, Alec. Social Catholicism. London: S.P.C.K., 1964.
Wallace, Lillian P. Leo XIII and the Rise of Socialism. New York and Durham, N.C.: Duke University Press, 1966.
Whyte, John H. Catholics in Western Democracies: A Study in Political Behavior. New York: St. Martin’s Press, 1981. Finds two types of contemporary political Catholicism: “closed” and “open.” Shows how decisive a role European Catholics played in the democratic reconstruction of Europe after World War II. The emancipation of the Christian parties from Church tutelage after World War I is viewed as a historical process of great import.
29. THE MODERNIST DEBACLE
Barmann, Lawrence F. Baron Friedrich von Hügel and the Modernist Crisis in England. London: Cambridge University Press, 1972. By one of the leading experts on the movement.
Chadwick, Owen. Secularization of the European Mind in the Nineteenth Century. New York: Cambridge University Press, 1975.
Daly, Gabriel. Transcendence and Immanence; A Study in Catholic Modernism and Integralism. New York: Oxford University Press, 1980.
Heaney, John J. The Modernist Crisis: von Hügel. Washington, D.C.: Corpus Books, 1968.
Kurtz, Lester. The Politics of Heresy: The Modernist Crisis in Roman Catholicism. Berkeley: University of California Press, 1986. A study of the crisis by a sociologist who places it in the perspective of previous efforts to reconcile Catholicism with modern critical thought. His ascription of political motives to the Popes in their pursuit of modernists has been questioned.
Lagrange, Père. Personal Reflections and Memoirs. Translated by H. Wansbrough. Mahwah, N.J.: Paulist Press, 1985. Account by perhaps the most important Catholic pioneer in the historical method and biblical criticism of the struggle to reconcile dogma with these approaches.
Loisy, Alfred. My Duel with the Vatican. New York: E. P. Dutton, 1924.
Loome, Thomas M. Liberal Catholicism, Reform Catholicism, Modernism: A Contribution to a New Orientation in Modernist Research. Mainz: Matthias Grünewald Verlag. 1979. While generally recognized as an important contribution to the question, in the July 1982 Downside Review, a number of writers note its principal weaknesses: its perspective, which is theological rather than historical; its oversimplification of the history of modern Catholicism by reducing it to two currents—the liberal and conservative; the way it minimizes what was original in Catholic Modernism in relation to liberal Catholicism, i.e., Modernism’s challenge to the authority of the magisterium and its evolutionary view of doctrine, and finally the exaggerated role Loome attributes to German Catholicism.
McCool, Gerald. Catholic Theology in the Nineteenth Century. New York: Seabury Press, 1977. The author shows how the failure of the Roman Thomists to move beyond Liberatore, Kleutgen et al. had tragic consequences for the Church. Their ignorance of history and the historical sciences as well as their hostility to modern philosophy created a gulf between modern thought and the Church and ruined Leo’s hope for a brilliant revival of Thomism.
McCready, Douglas. Jesus Christ for the Modern World: The Christology of the Catholic TübingenSchool. New York: Peter Lang, 1992.
Poulat, Emile. Catholicisme, Démocratie et Socialisme. Le mouvement catholique et Mgr Benigni de la naissance du socialisme à la victoire du fascisme. Paris: Casterman, 1977. No one has done as much as Poulat to deepen our understanding of Modernism. Benigni he sees as a tragic figure: The organizer of a system of secret denunciations and espionage for Pius X, he died a lonely outcast from papal circles and a friend of the Fascists. Benigni shared Pius X’s total opposition to the Modernists’ search for ways of integrating the Church into a new pluralist society largely motivated by nonreligious values. (Insofar as the Modernists’ approach also involved accepting pluralism in the Church as well, the issue is obviously far from settled.)
Ranchetti, Michele. The Catholic Modernists: A Study of the Religious Reform Movement, 1864–1907 New York: Oxford University Press, 1969.
Ratté, John. Three Modernists: Alfred Loisy, George Tyrrell, William L. Sullivan. New York: Sheed & Ward, 1967.
Roman Catholic Modernism. Bernard M. G. Reardon, ed. Palo Alto: Stanford University Press, 1970. A very useful collection of excerpts from some of the Modernists and the papal condemnations.
Root, John D. “The Final Apostasy of St. George Jackson Mivart.” Catholic Historical Review 71 (1985), pp. 1–25. Relates the sad story of an English convert, a distinguished man of science and zealous apologist for the Catholic faith, who at the end of his life turned violently against the Church. Although given to intemperate expressions at times (one of his famous articles tried to prove there could be “happiness in hell”), his real tragedy was thinking that the obscurantists in the Roman Curia and the English hierarchy would have mercy on a layman who upheld such dangerous and “heretical” views as development of Catholic doctrine, evolution of the human body, and that the Church should accept the secure findings of biblical criticism. Mivart was one of the first victims of the purge of liberal Catholics in England, which reached its peak in the English bishops’ Joint Pastoral of December 1900.
Vidler, Alec. The Modernist Movement in the Roman Church. Cambridge: Cambridge University Press, 1934. ———. A Variety of Catholic Modernists. London: Cambridge University Press, 1970. By a long-time student of the movement, written as one would expect con brio.
Zalar, Jeffrey T. “ ‘Knowledge Is Power’: The Borromäusverein and Catholic Reading Habits in Imperial Germany.” Catholic Historical Review 86 (January 2000). Notes how the history of Catholicism in imperial Germany (1871–1918) reveals the difficulties of the Church in coming to terms with modernity. Although Catholics were 37 per cent of the population in 1871, they played a very minor role on the intellectual scene. Looked down on by the dominant Protestant neighbors as culturally incompetent and politically dangerous, they retreated behind the walls of clerical authority. Silent in the great conversation over scientific advance, they made only feeble contributions to literature, painting, architecture, and music. The editors of the Borromäus Blätter, a periodical begun in 1902, essayed to change this situation by exposing Catholics to the best in contemporary culture. To share in the burgeoning German identity, they said, Catholics had to undergo an intellectual reorientation from what was perceived as superstition and myth to demonstrated fact. To this end they registered considerable success in getting Catholics to read and acquire the great Western literary and scientific classics. The Borromäus Blätterbecame an important forum where Catholic doctrine came to face with the claims of modern science. It also helped to foment a Catholic form of nationalism that made German Catholics finally feel like true sons and daughters of the fatherland—an attitude very apparent by 1914, for weal or woe. (Note: Donald Dietrich in CHR [April, 2002] notes how German Catholicism was influenced by this myopic patriotism in their response to the political and ethical issues they faced in the first half of the twentieth century.)
30. THE CHURCH MOVES OUT TO THE WHOLE WORLD
Boxer, Charles R. The Christian Century in Japan, 1549–1650. Berkeley: University of California Press, 1974.
Caraman, Philip. The Lost Paradise: An Account of the Jesuits in Paraguay, 1607–1768. London: Sidgwick & Jackson, 1975. Those who saw the film Mission will especially appreciate this study of the famous Jesuit “reductions.”
Cronin, Vincent. The Wise Man from the West: Matteo Ricci and His Mission to China. London: Fount Paperbacks, 1984.
Hay, Malcolm. Failure in the Far East: Why and How the Breach Between the Western World and China First Began. Philadelphia: Dufour Editions, 1957. Finds the Jansenists and the Roman Curia the culprits in causing the tragic failure of the Jesuit missions by their refusal to accept the Chinese rites.
King, Noel Q. Christian and Muslim in Africa. New York: Harper & Row, 1971.
Krahl, Joseph, S.J. China Missions in Crisis: Bishop Laimbeckhoven and His Times, 1738–1787. Rome: Gregorian University, 1964. The good bishop conformed scrupulously to the disastrous condemnation of the Chinese rites, which ruined a good chance of converting China.
Minamiki, Georg, S.J. The Chinese Rites Controversy from Its Beginnings to Modern Times. Chicago: Loyola University Press, 1985. Concentrates on the events in China, Japan, and Manchuko that finally brought a change in Church policy.
Neill, Stephen. A History of Christian Missions. New York: Penguin Books, 1986. Recognized as the best survey.
Picken, Stuart D. B. Christianity and Japan: Meeting, Conflict, Hope. New York: Harper & Row, 1983. The tale is told largely through pictures, but is a worthwhile contribution.
Rowbotham, Arnold H. Missionary and Mandarin: The Jesuits at the Court of China. New York: Russell & Russell, 1966.
31. THE AMERICAN CHURCH
Abell, Aaron. American Catholicism and Social Action. Westport, Conn.: Greenwood Press, 1980.
Ahlstrom, Sydney E. A Religious History of the American People. 2 vols. Garden City, N.Y.: Doubleday Image Books, 1972.
Broderick, Francis L. Right Reverend New Dealer: John A. Ryan. New York: Macmillan, 1963. Ryan is no doubt the person most responsible for fixing American social Catholicism in a progressive mold.
Catholicism in America. Philip Gleason, ed. New York: Harper & Row, 1970.
The Church in a Secularized Society. Roger Aubert, ed. New York: Paulist Press, 1978. Fine chapters on the United States by John Tracy Ellis and on Canada by Paul E. Crunican.
Coles, Robert. Dorothy Day: A Radical Devotion. Reading, Mass: Addison-Wesley, 1987. A fine study of the “sweetheart” of all socially conscious American Catholics.
Cross, Robert D. The Emergence of Liberal Catholicism in America. Cambridge: Harvard University Press, 1958. A very highly regarded study of the Americanist controversy.
Dolan, Jay. The American Catholic Experience: A History from Colonial Times to the Present. Garden City, N.Y.: Doubleday, 1985.
Ellis, John T. American Catholicism. Chicago: University of Chicago Press, 1969. The dean of American Catholic historians condenses a lifetime of reflection on the American Church’s experience.
———. Documents of American Catholic History. Wilmington, Del.: M. Glazier, 1987.
———. The Life of James Cardinal Gibbons. 2 vols. Westminster, Md.: Christian Classics, 1987.
Guilday, Peter. A History of the Councils of Baltimore, 1791–1884. New York: Macmillan, 1932.
Handy, Robert T. A History of the Churches in the United States and Canada. New York: Oxford University Press, 1979.
Hennessey, James, S.J. American Catholics. New York: Oxford University Press, 1983. A basic, very readable account.
Jaenen, Cornelius J. The Role of the Church in New France. New York: McGraw-Hill Ryerson, 1976. Good brief treatment.
McAvoy, Thomas. A History of the Catholic Church in the United States. Notre Dame, Ind.: University of Notre Dame Press, 1969.
McShane, Joseph, S.J. “Sufficiently Radical.” Catholicism, Progressivism, and the Bishops’ Program of 1919. Washington, D.C.: Catholic University of America Press, 1986. Tells the story of the “Bishops’ Program,” a pivotal document. In issuing it the bishops abandoned their previous policy of masterly inaction on social issues and entered the mainstream of American reform efforts. Its main author, John A. Ryan, united American progressivism and the social Catholicism of Leo XIII.
Morris, Charles. American Catholic. The Saints and Sinners Who Built America’s Most PowerfulChurch. New York: Random House, 1997. In a vividly written, well-researched account, Morris notes how the huge Irish immigration provided the Church with members who had an intense devotion to the Church, acceptance of celibacy, and deference to the clergy. This also led to a hierarchy that left little room for intellectualism. But he highlights the remarkable bishops who, against powerful forces of bigotry, built a Church that by the 1950s appeared as the pre-eminent American church. He also notes the strong current of social activism that lent luster to its image. But the triumphal-era Catholicism with its bewitching ritual and strong discipline came to a crashing end in the 1960s: The institution was awash in change, its subculture was broken down, and it had been overtaken by extreme polarization. Its clergy was in flight and those remaining had been riven by scandal. Add to that a disillusioned laity, and the whole shebang possibly seemed ready to go the way of mainstream Protestantism. But the good news is that the loyal and active American Catholics are, he claims, like no other generation in the history of the Church: educated, literate, informed, and interested in their religion.
Moynihan, James H. The Life of Archbishop John Ireland. New York: Harper & Brothers, 1953.
O’Brien, David. American Catholics and Social Reform. New York: Oxford University Press, 1968.
Pastoral Letters of the United States Catholic Bishops. 4 vols. Hugh H. Nolan, ed. Washington, D.C.: United States Catholic Conference, 1984.
Reeves, Thomas C. America’s Bishop: The Life and Times of Fulton J. Sheen. San Francisco: Encounter Books, 2001. A basically positive view of the best-known priest in the United States in the mid-twentieth century. As a man he had his share of contradictions, combining a love of great luxury with ambitious spiritual aspirations. As America’s most popular TV preacher he was sometimes careless with the facts. But the message he brought so eloquently to millions gave them renewed hope and spiritual enrichment.
Walsh, H. H. The Church in the French Era. Toronto: Ryerson Press, 1966. First volume of a three-volume ecumenical history of the Canadian Christian churches.
32. THE POPES OF THE TWENTIETH CENTURY
Blet, Pierre, S.J. Pie XII et la Seconde Guerre Mondiale d’après les archives du Vatican. Paris: Perrin, 1997. As John Jay Hughes has pointed out in CHR (vol. 85, no. 2, pp. 268–70), Blet shows that the Pope’s wartime policy was not neutrality but impartiality—judgment based on the demands of justice and truth. However, the Pope did push this policy to the limit by secretly informing the British in 1940 that a group of German generals was ready to replace Hitler if they could be assured of an honorable peace. His plea in his 1942 Christmas address for “those hundreds of thousands who [because] . . . of nationality or race are marked for death” (words repeated in 1943 in a speech to the cardinals) is often criticized as being much too tame. But as he said, he had to weigh every word carefully to spare the victims further suffering. Flaming public protests would have been counterproductive—as the Dutch bishops learned to their sorrow.
Chadwick, Owen. Britain and the Vatican During the Second World War. New York: Cambridge University Press, 1986. Quotes D’Arcy Osborne, British minister to the Holy See from 1935 to 1947, who was on very close terms with Pius XII. The Pope “would have been ready to give his life to save humanity from the consequences of the war.”
Cianfarra, Camille M. The Vatican and the Kremlin. New York: Dutton, 1950.
Dietrich, Donald J. Catholic Citizens in the Third Reich: Psycho-Social Principles and Moral Reasoning. New Brunswick, N.J.: Transaction Books, 1988. Citing exhaustive research, the author argues that Catholics did offer some local opposition to Hitler’s Final Solution, but the bishops failed to mobilize them as a body in part because they themselves were divided, had little inclination to do so, and, even if they had, would have had reason to suspect they would lose.
Falconi, Carlo. The Popes in the Twentieth Century: From Pius X to John XXIII Boston: Little, Brown, 1968.
Graham, Robert A. Vatican Diplomacy. A Study of Church and State on the International Plane. Princeton, N.J.: Princeton University Press, 1959. Basic.
Harrigan, William. “Nazi Germany and the Holy See, 1933–1936: The Historical Background of Mit brennender Sorge.” Catholic Historical Review 51 (1965), pp. 457–86.
Hellman, John. Emmanuel Mounier and the New Catholic Left, 1930–1950. Buffalo: University of Toronto Press, 1981.
Holmes, J. Derek. The Papacy in the Modern World, 1914–1978. New York: Crossroad, 1981.
Lewy, Guenter. The Catholic Church and Nazi Germany. New York: McGraw-Hill, 1965. Lewy accuses the Church of capitulating to the Nazi regime.
The Mind of Pius XII. Robert C. Pollock, ed. London and New York: Crown, 1955.
Morley, John F. Vatican Diplomacy and the Jews During the Holocaust, 1939–1943. New York: Ktav, 1980. Using archival material, Father Morley argues that the Vatican could have done more to assist the Jews. He criticizes the excessive reserve and prudence shown by the Pope and Secretary of State Cardinal Maglione in not using the full weight of their diplomatic position as representatives of a great moral power. Their devotion to the institution, he maintains, got in the way of the higher claims of human brotherhood.
Rhodes, Anthony. The Vatican in the Age of the Dictators, 1922–1945. New York: Holt, Rinehart & Winston, 1974.
Zahn, Gordon. German Catholics and Hitler’s Wars: A Study in Social Control. New York: Sheed & Ward, 1962. Not very pleasant reading for Catholics.
33. THE RESURGENT LIBERAL CATHOLICS RING DOWN THE CURTAIN ON THE POST-TRENT CHURCH AT THE SECOND VATICAN COUNCIL
The Documents of Vatican II. Walter M. Abbott, ed. New York: Guild Press, 1966.
Hales, E. E. Y. Pope John and His Revolution. Garden City, N.Y.: Doubleday Image Books, 1966.
Hebblethwaite, Peter. John XXIII: Shepherd of the Modern World. Garden City, N.Y.: Doubleday, 1985.
Horton, Douglas. Vatican Diary 1963: A Protestant Observes the Second Session of Vatican Council II. Philadelphia: United Church Press, 1964–66.
Ratzinger, Joseph. Theological Highlights of Vatican II. Paramus, N.J.: Paulist/Newman Press.
Rynne, Xavier. Vatican Council II. 4 vols. New York: Farrar, Straus & Giroux, 1968. A blow-by-blow account.
Trevor, Meriel. Pope John. Garden City, N.Y.: Doubleday Image Books, 1968.
34. THE SOUND AND FURY OF RENEWAL
Chirico, Peter. Infallibility: The Crossroads of Doctrine. Wilmington, Del.: M. Glazier, 1983. An innovative approach to a grand old problem.
The Crisis of Religious Language. Johan Baptist Metz and Jean-Pierre Jossua, eds. New York: Herder & Herder, 1973.
Dulles, Avery. Models of the Church. Garden City, N.Y.: Doubleday Image, 1974. A fine application of the “new” theology to questions about the nature of the Church. A tour de force.
Gilkey, Langdon. Catholicism Confronts Modernity: A Protestant View. New York: Seabury Press, 1975. Very helpful for understanding the challenges Catholicism faces with renewal.
Küng, Hans. Infallible? An Inquiry. Garden City, N.Y.: Doubleday, 1970.
Nichols, Peter. The Pope’s Divisions: The Roman Catholic Church Today. New York: Penguin Books, 1982.
Noel, Gerard. The Anatomy of the Catholic Church: Roman Catholicism in an Age of Revolution. Garden City, N.Y.: Doubleday, 1980.
O’Collins, Gerald. Has Dogma a Future? London: Darton, Longman and Todd, 1975. Helpful introduction to historical theology.
Toffler, Alvin. Future Shock. New York: Random House, 1971.
35. THE BARK OF PETER IN A STORMY SEA (1976–1989)
Authority in the Church and the Schillebeeckx Case. Leonard Swidler, ed. New York: Crossroad/ Herder & Herder, 1982.
Berryman, Phillip. The Religious Roots of Rebellion. Maryknoll, N.Y.: Orbis Books, 1984.
Bigo, Pierre. The Church and the Third World Revolution. Maryknoll, N.Y.: Orbis Books, 1977.
Bühlmann, Walbert. The Coming of the Third Church: An Analysis of the Present and Future of the Church. Maryknoll, N.Y.: Orbis Books, 1977.
The Church in Anguish: Has the Vatican Betrayed Vatican II? Hans Küng and Leonard Swidler, eds. New York: Harper & Row, 1987.
Cox, Harvey, The Silencing of Leonardo Bo f: The Vatican and the Future of World Christianity. Oak Park, Ill.: Meyer-Stone Books, 1988.
Cullmann, Oscar. Unity Through Diversity. Philadelphia: Fortress Press, 1988.
Cuneo, Michael. The Smoke of Satan: Conservative and Traditionalist Dissent in Contemporary American Catholicism. New York: Oxford University Press, 1997. Focuses first on the conservative Catholics led by the century-and-a-half-old The Wanderer, which beats the drum for a Catholic political and religious conservatism while making hay out of the sexual peccadilloes of the “liberal” clergy and acting as a major rallying point for anti-abortion activists. Cuneo goes on to describe the various pockets of a Catholic underground of traditionalists stemming from Lefebvre’s Pius X Society. A schism within its ranks begat the Pius V Society, which in turn in another schism begat the Mount St. Michael’s Community. Then there are the Mystical Marianist apocalypticists. One of these, the Infinite Love Community, has its own Pope Gregory XVII (directly chosen by God). Like the traditionalist groups they reject the authority of the Second Vatican Council and the Popes of the council but, strangely, do not feel bound to the traditions of the preconciliar church (for example, they allow clerical marriage). The most sensational of the Marianist apocalypticists was the unsavory Veronica Lueken of Bayside Queens, who transmitted messages from the Virgin Mary that spoke insistently of doom. Veronica even asserted that Pope Paul VI had been poisoned and an imposter installed in his place by Curial conspirators.
Curran, Charles E. Tensions in Moral Theology. Notre Dame, Ind.: University of Notre Dame Press, 1989.
De Kadt, Emmanuel. Catholic Radicals in Brazil. London: Oxford University Press, 1970.
Dillon, Michelle. 1999. Catholic Identity: Balancing Reason, Faith, and Power. Pp. x, 289. New York: Cambridge University Press. See ppx, 289. In Slouching to Gomorrah Robert Bork laments the fragmentation of our society and the rejection by many of God, reason, the laws of history, and moral or natural law. Communitarian sociologists such as Amitai Etzioni think the remedy for this social anarchy is in a return to core values. But others, including Ms. Dillon, find the recovery of such “universalism” unrealistic. However, the advent of cultural diversity need not, she thinks, mean the proliferation of subcultural groupings disconnected from a broadly shared tradition. As an instance of this possibility, she offers this study of pro-change Catholics, showing how the they have managed to craft their own identity while remaining connected to the broad Catholic tradition.
Dulles, Avery. The Reshaping of Catholicism. San Francisco: Harper & Row, 1988.
Fries, Heinrich, and Karl Rahner. Unity of the Churches: An Actual Possibility. Philadelphia: Fortress Press, 1985. A set of bold proposals that didn’t get even faint praise in the Curia.
Gallup, George, Jr., and Jim Castelli. The American Catholic People. Garden City, N.Y.: Doubleday, 1987.
Gannon, Thomas M. World Catholicism in Transition. New York: Macmillan, 1988. Consists of twenty-two essays mainly from a sociological viewpoint. Its study of a Church that is nearly as varied and confusing as the world itself makes some interesting points. For instance, it shows how the Tridentine model of Church and society still hangs on in some very secularized parts of Europe. On the other hand where the Church is a minority and frequently a much beleaguered one at that, Catholicism has become an ally of the protesters and dissenters.
The progressive Catholics among the authors display their unhappiness with the reactionary direction of the present papacy. The Jesuit progressive John Coleman believes the Catholic Church in the United States must loosen its ties with Rome and take on a more thoroughly American and democratic character. Others see the democratizing and secularizing model of liberal Protestantism as a dangerous temptation for Roman Catholicism.
Groen, Bert, and Will van den Bercken, eds. Four Hundred years: Union of Brest (1596–1996): A Critical Reevaluation. Leuven: Peteers, 1998. Articles marking the four hundredth anniversary of the union of the Orthodox Metropolitanate of Kiev (encompassing today’s Belarus and Ukraine) with the Roman Church. The possibility of the Ukrainian Greek-Catholic Church’s becoming the center of a reunited Catholic-Orthodox communion is broached. However, there is a discouraging note in the “absolutist” type thinking of the Moscow Patriarchate displayed (CHR 86 [2000], p. 127). But others see the Union of Brest as a “perfect model of a provisional and growing koinonia between two sister Churches.”
Gutierrez, Gustavo. A Theology of Liberation. Maryknoll, N.Y.: Orbis Books, 1988.
Haight, Roger. An Alternative Vision: An Interpretation of Liberation Theology. New York: Paulist Press, 1985. A sympathetic analysis.
Hennelly, Alfred. Theologies in Conflict. Maryknoll, N.Y.: Orbis Books, 1979.
Kelleher, Steven S. Divorce and Remarriage for Catholics? Garden City, N.Y.: Doubleday Image Books, 1976.
Kennedy, Eugene. The Now and Future Church: The Psychology of Being an American Catholic. Garden City, N.Y.: Doubleday, 1984.
———. Tomorrow’s Catholics, Yesterday’s Church. New York: Harper & Row, 1988.
Knitter, Paul. No Other Name? A Critical Survey of Christian Attitudes Toward the World Religions. Maryknoll, N.Y.: Orbis Books, 1985.
Lernoux, Penny. People of God: The Struggle for World Catholicism. New York: Viking Press, 1989.
Mahoney, John. The Making of Moral Theology: A Study of the Roman Catholic Tradition. New York: Oxford University Press, 1987.
McDonnell, Kilian. The Charismatic Renewal and Ecumenism. New York: Paulist Press, 1978.
McGovern, Arthur F. Marxism: An American Christian Perspective. Maryknoll, N.Y.: Orbis Books, 1980.
Novak, Michael. Will It Liberate? Questions About Liberation Theology. Mahwah, N.J.: Paulist Press, 1987.
Quebedeaux.R. The New Charismatics: The Origins, Development, and Significance of Neo-Pentecostalism. Garden City, N.Y.: Doubleday, 1976. Tells the story of the movement of renewal that began in California in the late 1950s and has had an important influence on the churches, including the major denominations.
Ratzinger, Joseph. The Ratzinger Report: An Exclusive Interview on the State of the Church. San Francisco: Ignatius, 1986.
Sacred Congregation for the Doctrine of the Faith. Instruction on Certain Aspects of the “Theologyof Liberation.” Boston: Daughters of St. Paul, 1985.
Smart, Ninian. The Phenomenon of Christianity. London: Collins, 1979. Describes lucidly the varieties of Christianity today.
Suenens, Leon Cardinal. Co-responsibility in the Church. New York: Herder & Herder, 1968.
Theology in the Americas. Sergio Torres and John Eagleson, eds. Maryknoll, N.Y.: Orbis Books, 1976.
Van Beeck, Frans, S.J. Catholic Identity After Vatican II. Chicago: Loyola University Press, 1985.
Williams, George H. The Mind of John Paul II: Origins of His Thought and Action. New York: Seabury Press, 1981.
36. ON THE THRESHOLD OF THE NEW MILLENNIUM
Arinze, Francis Cardinal. Religions for Peace: A Call for Solidarity in the Religions of the World. London: Darton, Longman & Todd, 2002.
Fox, Thomas. Pentecost in Asia: A New Way of Being Church. Maryknoll, New York: Orbis Books, 2002.
Formicola, Jo Renee. Pope John Paul II: Prophetic Politician. Washington, D.C.: Georgetown University Press, 2002.
Froehle, B., and M. Gautier. Global Catholicism: Portrait of a World Church. Maryknoll, New York: Orbis Books, 2003.
Gy, Pierre-Marie. The Reception of Vatican II: Liturgical Reforms in the Life of the Church. Milwaukee, Wisconsin: Marquette University Press, 2003.
Jenkins, Philip. The Next Christendom: The Coming of Global Christianity. New York: Oxford University Press, 2002.
McInerny, Ralph. The Defamation of Pius XII. South Bend, Indiana: St. Augustine’s Press, 2001.
Sanchez, José M. Pius XII and the Holocaust: Understanding the Controversy. Washington, D.C.: Catholic University of America Press, 2001.
Thorn, William, Phillip Runkel, and Susan Mountin, eds. Dorothy Day and the Catholic Worker Movement: Centenary Essays. Milwaukee, Wisconsin: Marquette University Press, 2001.