Fr. Aidan Nichols O.P.

In the second edition of this major work, Dominican theologian Aidan Nichols provides a systematic account of the origins, development and recent history—now updated—of the relations between Rome and all separated Eastern Christians. By the end of the twentieth century, events in Eastern Europe, notably the conflict between the Orthodox and Uniate Churches in the Ukraine and Rumania, the tension between Rome and the Moscow patriarchate over the re-establishment of a Catholic hierarchy in the Russian Federation, and the civil war in the then federal People’s Republic of Yugoslavia, brought attention to the fragile relations between Catholicism and Orthodoxy, which once had been two parts of a single Communion. At the start of the twenty-first century, in the pontificate of Benedict XVI, a papal visit to Russia—at the symbolic level, a major step forward in the ‘healing of memories’— appears at last a realistic hope. In addition, the schisms separating Rome from the two lesser, but no less interesting, Christian families, the Assyrian (Nestorian) and Oriental Orthodox (Monophysite) Churches, are examined. The book also contains an account of the origins and present condition of the Eastern Catholic Churches—a deeper knowledge of which, by their Western brethren, was called for at the Second Vatican Council as well as by subsequent synods and popes. Providing both historical and theological explanations of these divisions, this illuminating and thought-provoking book chronicles the recent steps taken to mend them in the Ecumenical Movement and offers a realistic assessment of the difficulties (theological and political) which any reunion would experience.

A lively debate continues in the Roman Catholic Church about the character of the teaching provided by the Second Vatican Council (1962-1965). Did it represent a decisive rupture with previous doctrine, or the continuation of its earlier message under new conditions? Much depends on whether the Council texts are read in the light of subsequent events, which shook and sometimes smashed the life, worship and devotion of traditional Catholicism – rather than considered for themselves, in their own right as documents with a prehistory that historians can know. In this work Dominican scholar and writer Aidan Nichols maintains that the Council texts must be interpreted in the light of their genesis, not their aftermath. They must be seen in the light of the public debates in the Council chamber, not the hopes (or fears) of individuals behind the scenes. On this basis, he provides a concise commentary on the eight most significant documents produced by the Council, documents which cover pretty comprehensively all the major aspects of the Church’s life. Nichols describes the Council as a gathering where the Conciliar minority – guarded, prudent, and concerned for explicit continuity at all points with the preceding tradition – played a beneficial role in steadying the Conciliar majority, enthused as the latter was by the movements of biblical, patristic and liturgical ‘return to the sources’ and a desire to reach out to the world of the (then) present-day in generosity of heart. The texts that emerged from this often impassioned debate remain susceptible to a reading of a classically Christian kind. That is precisely what Nichols offers in this book.

In this brief guide, an internationally acclaimed theologian and Dominican priest explains the approach to Catholic theology that he has worked out during his nearly forty years of publishing books and articles in the service of the Church. He looks at the nature of theology, its status as a science that is also a wisdom, its intrinsic principles and methods, its sources, and its subdivisions. He discusses the qualities the budding theologian must make his own if theology is to be authentically Catholic and assist, rather than hinder, the Church's mission. In a time of considerable confusion in the intellectual life of the Church, arising not only from professors but from hierarchs, The Theologian's Enterprise offers comprehensive yet concise counsel to those setting out in the study of their faith, perhaps for the first time.

"I . . . find these Fathers to be, in words of William Butler Yeats, 'singing-masters of my soul'. Anyone who prays through the year the Office of Readings in the Roman Liturgy of the Hours will understand why."— Fr. Aidan Nichols , From the Introduction The Singing-Masters , written by the author of Rome and the Eastern Churches , is a passionate, personalized account of the theological achievement of eighteen of the Church Fathers. Ten come from the Greek Irenaeus , Origen , Athanasius , Gregory of Nyssa , Gregory of Nazianzus , Basil the Great , Cyril of Alexandria , Denys the Areopagite , Maximus the Confessor , and John Damascene . Eight come from the Latin Tertullian , Cyprian , Ambrose , Jerome , Augustine , Leo the Great , Gregory the Great , and Bede the Venerable . The Fathers chosen here are those who have been especially authoritative for Catholic doctrine or particularly influential in Church life. While giving a dramatic, humanized account of patristic thought, colored by biographical detail, Aidan Nichols, O.P., draws the reader into a serious discussion of the Fathers' complex theological doctrines. The Singing-Masters offers a holistic and loving introduction to the figures who most shaped Christian thought, both in the East and in the West.

Students of Catholic theology are often presented with a choice between Thomas Aquinas and Hans Urs von Balthasar as the best masters to follow. What starts as a genial rivalry can sometimes morph into a less well-tempered competition. Since Aquinas is the classic theologian of the Latin tradition, readers and devotees of Balthasar can hardly repudiate Thomas. But Thomists are under no comparable obligation to develop a sympathy for Balthasar. This study by a highly-respected Dominican theologian seeks to show the many debts of Balthasar to Aquinas, as well as the points where Balthasar departs from Thomas, or goes beyond him. Father Nichols concludes that, while constituting an original form of Catholic thought, Balthasarianism may be regarded as a synthesis of the influences of St. Thomas and his Franciscan contemporary, St. Bonaventure. Balthasar for Thomists also serves as a general introduction to Balthasar for those unacquainted with his profound and wide-ranging theology.