Here are 100 books that History of Theology Volume II fans have personally recommended if you like
History of Theology Volume II.
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I am a professor of Medieval Theology at Durham University, UK, and have published on both medieval theology (especially Thomas Aquinas) and spirituality (especially Jan van Ruusbroec, an author from 14th century Brabant). When I was in my early twenties, I had no interest in Christianity, but I gradually realized that the societal and moral problems of modernity could only be properly addressed by examining a genuinely alternative tradition, namely pre-modern thinkers (if only because postmodern critics of modernity remain all too often beholden to the assumptions of modernity, even in their opposition to them). This explains why I was drawn to medieval theology (and spirituality).
Augustine wrote this account of his life (consisting of 13 books) when he was in his forties (ca. 398AD). It is theologically profound, prayerful and lyrical, emotionally charged, and strangely ‘modern’.
Augustine chronicles his search for identity and meaning and discovers that, paradoxically, he only finds his true self when he loses himself in God. (This explains the shift from the autobiographical to the more objective-theological in the last three books, where Augustine offers profound meditations on time and eternity, for instance).
When I read this book first, as a young man, I was deeply skeptical, if not hostile, to the Christian faith. The book proved quite literally life-changing for me: here was someone who could give an intellectually plausible and existentially appealing account of the Christian faith.
This 2nd Edition includes a new annotated bibliography by William Harmless, S.J.
The Confessions of Saint Augustine is considered the all time number one Christian classic. Augustine undertook his greatest piece of writing with the conviction that God wanted him to make this confession. The Confessions are, in fact, an extended poetic, passionate, intimate prayer. Augustine s experience of God speaks to us across time with little need of transpositions. This new translation by Maria Boulding masterfully captures his experience.
Augustine was probably forty-three when he began this endeavor. He had been a baptized Catholic for ten years, a priest…
I am a professor of Medieval Theology at Durham University, UK, and have published on both medieval theology (especially Thomas Aquinas) and spirituality (especially Jan van Ruusbroec, an author from 14th century Brabant). When I was in my early twenties, I had no interest in Christianity, but I gradually realized that the societal and moral problems of modernity could only be properly addressed by examining a genuinely alternative tradition, namely pre-modern thinkers (if only because postmodern critics of modernity remain all too often beholden to the assumptions of modernity, even in their opposition to them). This explains why I was drawn to medieval theology (and spirituality).
This is Volume 3 of a major series covering Western spirituality from the era of the Church Fathers to the seventeenth century. Every volume contains a wealth of insights into medieval spirituality (and theology). This series is a monument of scholarship: nothing like this has ever been tempted by any scholar in the English-speaking world—and achieved with so much flair and expertise.
One would buy these books just for the bibliographies alone, even in an age of search engines. This volume covers Franciscan spirituality, women mystics, and beguines, including Hadewijch, Mechthild, and Marguerite Porete. Like the other volumes, it is lucid, informative, and comprehensive. Warmly recommended.
The year 1200 marked a dynamic turning point in the history of Christian mysticism. New forms of religious life provided the impetus for a new mysticism whose influence continues today. This book documents the spirited dialogue between men and women that made possible the richness of mysticism in the 13th and 14th centuries.
I am a professor of Medieval Theology at Durham University, UK, and have published on both medieval theology (especially Thomas Aquinas) and spirituality (especially Jan van Ruusbroec, an author from 14th century Brabant). When I was in my early twenties, I had no interest in Christianity, but I gradually realized that the societal and moral problems of modernity could only be properly addressed by examining a genuinely alternative tradition, namely pre-modern thinkers (if only because postmodern critics of modernity remain all too often beholden to the assumptions of modernity, even in their opposition to them). This explains why I was drawn to medieval theology (and spirituality).
This is a genuine classic. Denys Turner almost single-handedly made us re-evaluate the nature of ‘mysticism’ and spirituality. More in particular, he distances himself from typically modern interpretations of mysticism in terms of an immediate experience of God: given the traditional emphasis upon the unknowability of God, Turner argues that mysticism is not about an experience of God, but it offers ‘categories of experience’: the mystic, transformed by faith, hope, and love, relates to the world, others, and self in a radically different way.
Eckhart’s notion of detachment, involving a letting go or renunciation of the possessiveness that characterizes our ordinary dealings with the world, is a prime example. This may not be an easy read for people new to the field, but it deserves a close reading.
For the medieval mystical tradition, the Christian soul meets God in a 'cloud of unknowing', a divine darkness of ignorance. This meeting with God is beyond all knowing and beyond all experiencing. Mysticisms of the modern period, on the contrary, place 'mystical experience' at the centre, and contemporary readers are inclined to misunderstand the medieval tradition in 'experientialist' terms. Denys Turner argues that the distinctiveness and contemporary relevance of medieval mysticism lies precisely in its rejection of 'mystical experience', and locates the mystical firmly within the grasp of the ordinary and the everyday. The argument covers some central authorities in…
I am a professor of Medieval Theology at Durham University, UK, and have published on both medieval theology (especially Thomas Aquinas) and spirituality (especially Jan van Ruusbroec, an author from 14th century Brabant). When I was in my early twenties, I had no interest in Christianity, but I gradually realized that the societal and moral problems of modernity could only be properly addressed by examining a genuinely alternative tradition, namely pre-modern thinkers (if only because postmodern critics of modernity remain all too often beholden to the assumptions of modernity, even in their opposition to them). This explains why I was drawn to medieval theology (and spirituality).
This is the first primary text of my recommendations. It has accompanied me ever since I became interested in medieval theology (almost forty years ago). It is an astonishing achievement in terms of its scope (covering almost every important theological and philosophical theme) and depth. (Few thinkers excel at being analytical and synthetic–Thomas does).
In the first part, Thomas covers the Christian understanding of God as Trinity and creation; in the third part, he deals with Christ and salvation, as well as the sacraments (unfinished as he passed away). In between these parts, he deals with ethics, including the cardinal and theological virtues. Thomas draws on Biblical, philosophical, and Patristic sources to develop his theology. There is nothing like it in the Latin West.
The most important work of the towering intellectual of the Middle Ages, Thomas Aquinas' Summa Theologiae remains one of the great seminal works of philosophy and theology, while extending to subjects as diverse as law and government, sacraments and liturgy, and psychology and ethics. Aquinas begins his famous Summa Theologiae by getting right to the heart of what every person longs to see: the face of God. With Latin and English side-by-side, this edition is perfect for students, teachers, pastors, or anyone wanting to have a deeper understanding of God.
My first love was architecture. But while I was working as an architectural drafter in my early twenties, I began taking college courses in philosophy and religious studies. During that time, I also acquired a set of the Great Books of the Western World by Encyclopædia Britannica. I was hooked. I quit my job and became a full-time student of philosophy, religion, and history. Since then, I have seen Pascal’s maxim demonstrated in all my research. Namely, that humanity is a living oxymoron: he is like a “reed,” easily blown over. Nevertheless, the human is also a “thinking reed,” concerned with meaning, purpose, and transcendence.
This book offers a vital perspective on the contending theological traditions that underpin the backdrop of the "conflict thesis."
I found Livingston’s insights to be invaluable. By investigating the Enlightenment and the subsequent developments in the 19th century, Livingston provides crucial context for understanding the origins of the perceived conflict between science and religion. His meticulous analysis illuminates the divergent theological currents that shaped intellectual discourse during this period.
For anyone seeking a comprehensive understanding of the complex interplay between faith and reason, this book is essential reading. It not only enriches our understanding of the past but also sheds light on contemporary discussions surrounding science, religion, and society.
This widely acclaimed introduction to modern Christian thought, formerly published by Prentice Hall, provides full, scholarly accounts of the major movements and thinkers, theologians and philosophers in the Christian tradition since the eighteenth-century Enlightenment, together with solid historical background and critical assessments.
I’m a historian of the early Middle Ages. There are all sorts of unexpected differences and similarities between modern and medieval life, and things get especially interesting when it comes to thinkingabout thinking. Our understanding of how our minds work has obviously changed—and so have the ways that we actually use them. Medieval thinkers in Europe and the Mediterranean world struggled with concentration and memory and information overload, just like we do. But they were savvier in dealing with those problems, and these books invite you into the wonderful world of their cognitive practices. You’ll probably find yourself experimenting with many of these techniques along the way!
Lines of Thought reveals the hidden magic of a seemingly simply notetaking device: the horizontal tree diagram, which became especially popular among university students and scholars starting in the thirteenth century.
Upon first glance, you might not be all that impressed by the device: it’s just a combination of vertical lists with horizontal sentence structures! But as Even-Ezra shows, these diagrams accomplished much more than a mere highlighter could.
They turned passive readers into active analysts, distilled long and complex texts into clear and concise schemas, and conveyed new ideas about the material that would have been impossible to communicate through the written text alone.
As a bonus, the book is interlaced with its own horizontal tree diagrams. And who doesn’t love a meta-format?
We think with objects-we conduct our lives surrounded by external devices that help us recall information, calculate, plan, design, make decisions, articulate ideas, and organize the chaos that fills our heads. Medieval scholars learned to think with their pages in a peculiar way: drawing hundreds of tree diagrams. Lines of Thought is the first book to investigate this prevalent but poorly studied notational habit, analyzing the practice from linguistic and cognitive perspectives and studying its application across theology, philosophy, law, and medicine.
These diagrams not only allow a glimpse into the thinking practices of the past but also constitute a…
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
This is an engaging and wide-ranging survey of the topic written by one of the leading scholars of philosophy in medieval Latin Christendom. Marenbon actually wrote some earlier general introductions which were also very good. But I recommend this one because he casts a broader net, by looking at medieval philosophy not only in Christian Europe but in the Islamic world too.
For many of us, the term 'medieval philosophy' conjures up the figure of Thomas Aquinas, and is closely intertwined with religion. In this Very Short Introduction John Marenbon shows how medieval philosophy had a far broader reach than the thirteenth and fourteenth-century universities of Christian Europe, and is instead one of the most exciting and diversified periods in the history of thought.
Introducing the coexisting strands of Christian, Muslim, and Jewish philosophy, Marenbon shows how these traditions all go back to the Platonic schools of late antiquity and explains the complex ways in which they are interlinked. Providing an overview…
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
This choice might surprise you: it’s a famous book in medieval studies circles but not the sort of thing a historian of philosophy would usually pick up. But its exploration of the role of the body in writings by female medieval authors is foundational for understanding what is sometimes called “affective mysticism.” That topic expands our sense of what medieval philosophy could be. Other scholars whose work is worth checking out on this topic include Amy Hollywood and Christina Van Dyke.
In the period between 1200 and 1500 in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia (living without eating). The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them.…
My faith is core to who I am. I love Jesus wholeheartedly and believe true fulfillment only comes through a relationship with Him. I believe we are all created on purpose for a purpose. I want every person I come in contact with to know that they are powerful, chosen, loved, and never alone. I also love creating and reading real and fictional stories that have a message. I believe that stories can seep through our layers and speak to the deepest parts of who we are. The books on my list are the ones that seeped deep down into my heart.
Understanding what we believe is foundational to following Jesus. I love how Lewis breaks down Christian faith fundamentals in real-life application. I found it powerful and thought-provoking. I go back to this book repeatedly, and it always reminds me that my ultimate purpose is to know God and make Him known.
One of the most popular and beloved introductions to the concept of faith ever written, 'Mere Christianity' has sold millions of copies worldwide.
The book brings together C.S. Lewis's legendary radio broadcasts during the war years, in which he set out simply to 'explain and defend the belief that has been common to nearly all Christians at all times'.
Rejecting the boundaries that divide Christianity's many denominations, Mere Christianity provides an unequalled opportunity for believers and nonbelievers alike to absorb a powerful, rational case for the Christian faith.
I'm a professor of philosophy in Munich who has been working on various aspects of medieval philosophy for nearly three decades. My own research is on philosophy in the Islamic world but I've always been fascinated by philosophy in medieval Christian Europe. What I find most interesting is the way medieval philosophy constantly overturns our expectations: we imagine that this was a deeply conservative and highly controlled society where it was almost impossible to explore new ideas. Yet, it was an incredibly diverse and innovative time in the history of human thought. Thanks to my History of Philosophy podcast project I had the chance to delve deeply into medieval philosophy in Latin Christendom.
This book is perhaps aimed more at specialist scholars but I wanted to suggest it nonetheless because it does such a good job of getting across three important points about medieval philosophy. First, it is notabout theology but physics so shows the thematic range of medieval philosophy. Second, it is mostly about works by philosophers who are anonymous: Trifogli talks about commentaries on Aristotle with no names attached to them. It turns out there are many, many such works and they tend to be overlooked even though they are innovative, simply because we have no name to put to the ideas. Third, it’s clear throughout the book that these commentators were responding to philosophers from the Islamic world, especially Ibn Rushd (Averroes). So it illustrates the relevance of cross-cultural contacts for medieval thought.
This volume deals with the reception of Aristotle's natural philosophy in Oxford between 1250 and 1270. It examines a group of ten unedited commentaries on Aristotle's Physics. This book consists of four main chapters devoted respectively to the concepts of motion, infinity, place, and time. Topics included are the question about the nature of motion, the discussion of the actual infinity in numbers, the relation between Aristotle's concepts of place in the Physics and in the Categories, the debate about the reality and the unicity of time. This book offers a comprehensive philosophical analysis of a hitherto unexplored phase of…
