Tag: <span>00 Cessario_Romanus</span>

Tag: 00 Cessario_Romanus

Online Resources

Introduction to The Moral Virtues and Theological Ethics (Cessario, 2008)

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The New Testament authors may use the term “virtue” sparingly, but, as in so many similar cases, the substance
of the concept pervades their moral teaching. Moreover, ample documentation exists to show that some of the earliest
moral instruction in the Church uses the language of virtue. In fact, St. Augustine spoke about the virtue of Christ
himself as the principal support of the believer’s whole life.

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Spirituality of St. Thomas Aquinas (Cessario, 2010)

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While some categories favored by recent spiritual authors, such as religious experience and community, do not figure as key notions in Aquinas’s writings, both his philosophical and theological treatises provide rich sources of insight about the human experience of transcendence and man’s mystical bond with God. It is customary to identify three strains of mystical teaching that appear in the works of Thomas Aquinas: Being-mysticism, Bridal-mysticism, and Knowledge-mysticism.

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Infallible Teaching & The Gift of Divine Truth (Cessario, 2000)

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Though the popular imagination is wont to consider any exercise of Magisterial authority as an unwarranted intrusion into the sphere of personal determination, the charism of infallibility, which belongs principally to the Roman Pontiff and the bishops in union with him, actually promotes and safeguards authentic Christian freedom

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The Image of God and the Sacraments of the Church: The Practice of Divine Friendship (Cessario, 2006)

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To emphasize the practical dimensions of Aquinas’ doctrine of man in the image of God, I propose to examine the relationship of this doctrine to both the Church’s sacraments and the practice of divine friendship.

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Interview with Romanus Cessario (Cessario, 2004)

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There are three things that Aquinas can teach theologians at the beginning of the third millennium…First, that theology remains at the service of the Church and therefore is subject to the pleasure of the Roman Pontiff….Second, that the Christian thinker must interest himself in both nature and grace, faith and reason, Church and State….Third and finally, that the Christian thinker himself must live a holy life.

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Christ & Reconciliation (Cessario, 1991)

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During the course of the Christian millennia, Christian claims about salvation and about the role of Jesus of Nazareth in God’s final and definitive deed of saving humanity have included a variety of understandings, explanations, and analogies. Moreover, those claims and their various renderings have a doctrinal and theological history, within which St. Thomas Aquinas occupies a canonical position

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Mel Gibson and Thomas Aquinas: How the Passion Works (Cessario, 2003)

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No reviewer to my knowledge has suggested that Mel Gibson read the “Summa Theologiae” before setting about to direct “The Passion of the Christ.” But he must have read Question 48 of the third part of Aquinas’ “Summa.” There, Aquinas examines how the passion of Christ produced its effect — its efficiency, if you will.

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The Spirit’s Breath: A review of The Bible in English: Its History and Influence, by David Daniell (Cessario, 2004)

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In Saint John’s account of the trial before Pontius Pilate, Christ asserts that he has come into the world that he “should bear witness unto the truth,” and Pilate’s reply is “Quid est veritas?” “What is truth?” This well-known retort (John 18:38) supplies a good starting point for a review of David Daniell’s 900-page study of English versions of the Christian Bible. Pilate’s question, after all, is one of the few examples of a complete New Testament sentence that is translated identically in the King James Version (1611); J. B. Phillips, The Gospels in Modern English (1952); the Revised Standard Version (1952); The Living Bible (1962-82); The New English Bible (1970); Today’s English Version (also Good News Bible, 1976); and the New International Version (1978). Daniell’s fascinating and well-researched study shows that identical translations of original texts constitute a rare occurrence in the history of the English Bible.