The Origin and Evolution of the Priesthood by James A. Mohler, S. J.

Reviewed by: From Passion to Paschal Mystery: A Recent Magisterial Development concerning the Christological Foundation of the Sacraments by Dominic M. Langevin Roger W. Nutt From Passion to Paschal Mystery: A Recent Magisterial Development concerning the Christological Foundation of the Sacraments by Dominic M. Langevin, O.P. (Fribourg, CH: Academic Press Fribourg, 2015), vii + 403 pp. It is common for theologians and historians of religion to document the ebb and flow of doctrinal, moral, and spiritual accents throughout the history of the Church. Sometimes by accident and sometimes by necessity, the treasures of one epoch can be underappreciated or neglected by a later one. It goes without saying that, as St. Paul insists in 1 Corinthians 15, without the doctrine of Christ's [End Page 1031] resurrection from the dead (and the Ascension into heaven) the Christian faith is null. Accepting the centrality that the resurrection has for the Christian profession of faith, however, does not of itself make it evident today how the resurrection relates to the Church's doctrine of the seven sacraments and the significance of the sacramental life in the economy of salvation. In From Passion to Paschal Mystery, Dominican theologian Fr. Dominic Langevin wrestles with the question of the efficacy of the Church's sacramental worship in relation to the major events of Christ's life. That the risen Christ acts in the Church in and through the sacraments is hardly an object of theological dispute. What is more difficult to explain, however, is which events of Christ's life on earth established the sacraments of the New Law as ex opere operato causes of grace. In pursuit of answers to questions such as these, this book "explores [the] appreciation granted to the Paschal mystery by the Second Vatican Council and the succeeding magisterium" (1). It is important to note that Langevin's work is not simply a liturgical consideration without reference to the Church's sacramental doctrine. Rather, he seeks to track identifiable emphases in magisterial teaching precisely with reference to the sacraments. By means of this sacramental focus, he documents a development in magisterial teaching: "The magisterium over the last fifty years has emphasized that the sacraments are founded upon and communicate the entire Paschal mystery of Christ's Passion and Resurrection" (1). Furthermore, by accentuating the recognition of both the Passion and resurrection in more recent magisterial teaching in relation to the sacraments, Langevin provides a "contrast with an earlier focus upon the Passion of Christ as the proper locus of sacramental attentions" (1). The book is divided into two sections. Part I identifies the teachings of the magisterium in Pius XII's Mediator Dei, the Second Vatican Council's Sacrosanctum Concilium, and the Catechism of the Catholic Church. Part II provides a reflection on this data through the resources of speculative, historical, and dogmatic theology. The first three chapters make up part I and document "a transformation with regard to" the teaching of the magisterium in "its understanding of the foundation of the sacraments in the life of Christ" in the fifty years between Mediator Dei and John Paul II's promulgation of the Catechism of the Catholic Church (225). The transformation that Langevin uncovers pertains to the precise manner in which the sacraments are related to Christ and his incarnate life. In Mediator Dei, the Church's liturgy is cast in relation to the virtue of religion, by which the Church shares in Christ's worship of the Father. As a [End Page 1032] result of this ordering, "the Passion of Christ is the event of greatest importance for human salvation, both objectively and subjectively, including in the sacraments' participation in that salvation" (225). Vatican II's Constitution on the Liturgy, Sacrosanctum Concilium, provides an implicit nod, Langevin demonstrates, toward viewing the sacraments in relation to the entirety of the Paschal mystery. For example, he points to §61, which teaches that "divine grace [flows] from the paschal mystery of the passion, death, and resurrection of Christ, from which all of the sacraments and sacramentals derive their power" (227). This affirmation stands as an important springboard from Mediator Dei to post–Vatican II magisterial teaching. Moreover, Langevin demonstrates that the...

This article offers a new interpretation of Boris Pasternak’s novel Doctor Zhivago in the cultural and historical context of the first half of the 20th century, with an emphasis on the interrelationship between religion and philosophy of history in the text. Doctor Zhivago is analysed as a condensed representation of a religious conception of Russian history between 1901 and 1953 and as a cyclical repetition of the Easter narrative. This bipartite narrative consists of the Passion and Resurrection of Christ as symbols of violence and renewal (liberation). The novel cycles through this narrative several times, symbolically connecting the ‘Easter’ revolution (March 1917) and the Thaw (the spring of 1953). The sources of Pasternak’s Easter narrative include the Gospels, Leo Tolstoy’s philosophy of history and pre-Christian mythology. The model of cyclical time in the novel brings together the sacred, natural and historical cycles. This concept of a cyclical renewal of life differs from the linear temporality of the Apocalypse as an expectation of the end of history.

THE REDEMPTIVE ROLE OF CHRIST'S RESURRECTION The Development in St. Thomas' Teaching OF all the miracles of Our Blessed Lord the greatest is that of His own Resurrection from the dead. From the first preaching of the Apostles this has been appreciated. In every age the heralds 'and exponents of the Gospel have constantly appealed to the Resurrection of Jesus as to the supreme and 'Unshakeable motive of credibility for the message they brought. If Christ be not risen from the dead, they have cried with St. Paul, your faith is vain. It is to be noted, however, that for too many the meaning and power of the Resurrection stopped short with that. It was the mightiest proof of Christ's Divinity and Messianship. It was, moreover, for Jesus Himself the moment of triumph and glorification. But nothing more. Such a manner of proceeding on the part of many Christian authors is a cause of wonderment when one considers, for instance, what the Resurrection meant to the Apostles themselves . Did the words of Paul which these men so confidently cited mean just that and nothing more? Was he merely giving proof of the general credibility of his doctrine? Even a cursory reading of his words in their context will show that indeed he was not. And modem scriptural scholarship is throwing more and more light upon the cardinal role of the Resurrection in Pauline theology and in the doctrine of the New Testament as a whole. This being so, it is very significant that in, the history of Christian thought as regards this mystery, the doctrine of St. Thomas Aquinas should stand out in the clearest relief. For 54 THE REDEMPTIVE ROLE OF CHRIST'S RESURRECTION 55 Thomas this mystery meant far more than a motive of credibility , far more than a personal glorification of the Saviour. The Resurrection of Christ looms large in his theology as an integral part of God's plan for human redemption. It follows without saying that a study of his teaching on the Resurrection will be at once interesting and rewarding. When one thinks of St. Thomas Aquinas, one thinks immediately of his Summa Theologiae. This is, true enough, his masterpiece, a sublime work of synthesis that embodies the fruits of long years of theological thought. Yet Thomas wrote many theological works besides the Summa, and in most of them he gave some treatment to the mystery of Our Lord's Resurrection. To treat in an adequate fashion of St. Thomas' teaching on the Resurrection .and its redemptive role would thus involve a study of his doctrine as it appears in these other works as well. Now such a study as this will reveal a very important fact: that the teaching of Aquinas on this point was not something fixed and unchanging. Throughout his years of teaching and writing, St. Thomas' doctrine ever continued to progress and develop. It was expressed more clearly; supported more strongly, linked more closely to the rest of his teaching. In some respects it changed altogether. It is this progress and development that is to be proposed in this present article. A Soteriological Role From the time of his first work in theology, the Commentary on the Sentences, St. Thomas attributed to Christ's Resurrection a prominent role in our redemption. This is clear from even a hasty study of this work, in which he states that the Resurrection was necessary, not only from the point of view of Christ Himself, but also ex paTte nostTa, and that the Resurrection of Jesus is indeed the cause of our resurrection from the dead.1 1 Cf. In Ill Smt., dist. XXI, q. i, a. I; In IV Sent., dist. XLIII, a. i, qla. 1. 56 NICHOLAS CROTTY St. Thomas treated significantly of the redemptive role of the mystery in many of his works.2 A study of them shows that his doctrine on this point can be subsumed under four heads: (a) The essential role of the Resurrection in the genesis of faith and consequently in our justification. (b) its ea:empla'f1J and moTal ca'U80.lity with respect to our justification and our bodily resurrection from the...

The effort of Pierre Teilhard de Chardin to assuage modern man's anxiety by elaborating a guarantee of evolution's success is ultimately founded upon the physical relationship between Christ, mankind, and the material world. This relationship Teilhard bases upon the cosmic vision of St. Paul in his letters to the Colossians and Ephesians, as well as upon the Church's subsequent theology of the Incarnation and the Eucharist. In a recent article I have treated at some length this concept of Christ as physical Center of evolution by reason of the Incarnation,1 and I do not wish to repeat myself here. Rather what I wish to do is to show how Teilhard comes to terms with the mystery of suffering and death in this world of which Christ is physical Center. More concretely, this means establishing a relationship between the evolutionary process and Christ's work of redemption, i.e., His suffering and death on the Cross and His Resurrection in glory. Before we begin, however, an important point should be noted. We are not going to deal with Teil hard's approach to the mystery of moral evil in the world. Nor are we going to deal with his approach to the death and Resurrection of Christ insofar as they constitute a redemption from sin. This would involve us in a separate area of Teilhard's theological speculation and raise special difficulties not directly connected with the present topic. We shall limit ourselves, therefore, to one aspect of Teilhard's theology of redemption: namely, his approach to physical evil in the world and its meaning in the Christian life by reason of the death and Resurrection of Christ. Teilhard has a double purpose in treating the mystery of suffering

Ureteral injuries are rare but potentially devastating complications of all major gynecologic operations. They occur in straightforward as well as complicated cases, to both experienced and neophyte surgeons. Preoperative IVP or placement of ureteral stents does not prevent ureteral injury, but identification and visualization of the ureters will minimize their incidence. Failure to recognize injuries intraoperatively converts a correctable ‘venial sin’ into a catastrophic ‘mortal sin’, which can lead to serious morbidity, including loss of kidney and even patient death.

BOOK REVIEWS 941 Summa Theologiae. By THOMAS AQUINAS. Latin Text, English Translation, Introduction, Notes, Appendices and Glossaries. New York: McGraw·· Hill Book Company, and London: Eyre & Spottiswoode, 1978. Vol. ~7. Effects of Sin, Stain and Guilt (la~ae. 86-89). Translated by T. C. O'Brien. Pp. 168. $10.00. Vol. 36. Prudence (~a~ae. 47-56). Translated by Thomas Gilby, 0. P. Pp. ~11. $15.00. Vol. 47. The Pastoral and Religious Lives (~a~ae. 183-189). Translated by Jordan Aumann, 0. P. Pp. ~03. $15.00. With the appearance of these three volumes almost fifty of the projected sixty volumes of this series are published. And the rest, according to General Editor Thomas Gilby, are in the barn. One can only applaud the work of this good Thomist scholar, applaud too the British publishers, Eyre & Spottiswoode, whose courageous and magnanimous financial backing made the project possible. David Tracy, in a recent Christian Century article, pointed to this series and especially to its editor as witness " to the continuing importance of a critically appreciative approach to the work of Thomas Aquinas." Gilby'~:~ .Prudence does not disappoint that witness. It also exemplifies his superior use of the English language in translating his brother's Latin. " Prudence deals with contingent actions, in which bad may be mixed with good, as true with false. This is because human deeds are multiform; rights are often entangled with wrongs, and wrongs wear the air of good." (~a~ae. 49, 8) . And it breathes the same spirit Gilby finds in the Summa: "a spacious Summa for theologians, not a practical handbook for spiritual plumbers. It is unembarrassed by the imbroglios of the casuists." Gilby'~ appendices-in this volume four of them, discussing prudence and laws, casuistry, conscience, and certainty-are always provocative but tantalizingly brief. O'Brien's work is a much tighter rendering, based no doubt on his own philosophy of what a translation should be about. " It should not by flare or folksiness put the reader off from the requirement of getting inside (the impersonal Latin) to the idea." Well, yes, but I prefer a controlled flare. It helps the readability. The Latin, which is always there to consult, is awfully dry going. Gilby's phrase translating the virtue gnome (which Thomas left in the Greek) is "the flair for the exceptional" {q. 51, 4, sed contra), and he manages to exhibit that virtue frequently in his translation . O'Brien's appendices on guilt and punishment, mortal sin, venial sin, and a long commentary on 89, 6 are excellent. This last commentary compares the position of Thomas that a man cannot commit a venial sin until he has chosen an ultimate end to the recent thought on the funda- 942 BOOK REVIEWS mental moral option. It is enlightening and I think quite accurate. So also his addenda on venial sin. This is a brief history of the problem of the "finality" in venial sin, O'Brien's choice of solutions and his defence of that choice; all done with a masterly knowledge of the corpus of St. ThomCM's thought. Both he and Gilby are superb in finding other texts of Aquinas t~ substantiate their points. I think, however, both should bring in modern discussions more explicitly. O'Brien remarks somewhere that the best interpreter of Aquinas is Aquinas himself (Sanctus ThomCM sui interpres). But a too great dependence on that rule shuts the door on modern criticism, tends to make a self-sufficient universe of the thought of Aquinas. E. L. Mascall has written in this journal recently of the gulf in philosophy, how philosophers are simply not listening to one another. He wonders if Thomism can act as a bridge. Of course, I think it can, and should; and I am certain Gilby and O'Brien think so too; but a greater explicit awareness of other people's thought in the appendices of these Summa volumes would help make that conviction more available to the scholarly world. Aumann's translation is accurate but even drier than O'Brien's, and that again is based on his deliberate approach to the job: "It is as close as possible to the original Latin...

In most studies of the Exercises, it is first two weeks and the Election that are analyzed in depth. This stands in sharp contrast to the often hasty and superficial treatment of the program's third and fourth weeks. The third and fourth weeks are devoted to Christ's Passion and Resurrection; they are the most faithful to Gospel narrative as it was then channeled and made available to popular devotion by works like Ludolph's Vita. The whole point of Exercises is to allow the exercitant to gradually emerge out of this condition so as to be assimilated into its opposite, condition of operativity epitomized in vision of God ad modum laborantis. The Contemplatio ad amorem, where this vision is articulated, aims to facilitate this assimilation. If imperative to transcend image reflects fact that Exercises stand for a suspension of operativity, the imperative itself would stand for the overcoming of this suspension.Keywords: Ad Modum Laborantis; Christ's Passion; Contemplatio ad amorem; Exercises; God; Gospel; Ludolph's Vita; Resurrection

This article attempts a theological approach of a work, that could well be described as practical and ascetic, referring to contemporary spiritual quests and needs of monks, clergy, bishops and state officials in the area inhabited abbot Nilus, and not only there. The main purpose of this article remains the trading of theological terminology and teaching of the ancyran abbot. In theological terminology carries the wording of the Cappadocian Fathers, and repot it in Triadology and Christology. In the Holy Trinity teaching, he is opposed to the Arian misinterpretations of patristic teaching, assuming the God unique and triune. In the teaching of Christ, he puts against apolinarist docetic interpretation of the divine incarnation the reality of this event, contributing significantly to the attainment of salvation of man. The latter is created by God with body and soul, and due to the evil appearance, Nile emphasizes to the concepts of discretion and mind, due to which the man fell and continues to sin, removing in that way any substance from evil. Salvation in Christ becomes a reality not only due to the divine incarnation but to the passion and resurrection of Christ, events that guarantee the salvation of manhood. And finally, the existence of the church is inextricably linked to Christ himself, whose presence is constant through the sacrament of the Eucharist.

Life Is a Stage:Neoplatonic Participation and Imitation in Gregory of Nazianzus’s Oration 45 Athanasius Murphy, O.P. Introduction The character Jacques in Shakespeare’s As You Like It famously said that all the world is but a “stage”: “And all the men and women merely players; they have their exits and their entrances; and one man in his time plays many parts, his acts being seven ages.”1 In his Oration 45, on the holy Pascha, Gregory of Nazianzus treats his listeners as if they are on a similar stage, as he encourages them to imitate and participate in the suffering, death, and resurrection of Christ in their daily lives.2 But there is ambiguity as to how the hearers of Gregory’s preaching actually participated and imitated in the Paschal mysteries of Christ’s life. Some have asked for greater precision when discussing Gregory’s use of participation and imitation. In his review of Andrew Hofer’s treatment of Christ’s paradigmatic suffering in Christ in the Life and Teaching of Gregory of Nazianzus, Lewis Ayres seeks such clarity: “Where are we imitating, where are we participating, and precisely what difference does it make that our imitation is ‘framed’ by participation? Hofer is most certainly onto some very important [End Page 1153] themes, but there is still more to be said.”3 In partial answer to Ayres’s questions, this article will attempt to provide context and clarity as to how Gregory speaks of participation and imitation in his preaching on the holy Pascha.4 Participation and Imitation in Late Antiquity Participation in its late-antiquity context has been described as the process by which what is lower is made “real and becomes related to other (peer or higher) realties, by somehow receiving its intrinsic reality from what is higher.”5 Imitation, as understood by classicists and scholars in patristics, has been described as a pattern of thought in which people sought to represent and identify themselves with exemplary figures from the past.6 The patristic use of participation and imitation language has often been categorized under the theology of deification.7 In his work The Doctrine of Deification in the Greek Patristic Tradition, Normal Russell offers different kinds of patristic models of deification, some of which refer to participation: the nominal, the analogical, and the metaphorical, with the metaphorical being characteristic of the ethical and the realistic. He says that participation (methexis) in God is behind the realistic approach, whereas attaining likeness (homoiosis) is behind the ethical. The ethical approach, which is derived from attaining likeness to Christ, is also spoken of as an imitation of Christ both interiorly and exteriorly in a person’s life. Even with a delineation of [End Page 1154] these different approaches, Russell advocates for a spectrum of participatory language, rather than a wooden separation of categories.8 He concludes his brief introduction by saying that there are four basic approaches: nominal, analogical, ethical, and realistic.9 It is in the realistic approach that we find the participation model, and in the ethical approach that we find the imitation model. According to Russell, in the realistic-participatory sense, complete and total deification occurs only in the humanity of Christ, since it alone is “mingled” with the divinity of the Logos. Human beings, since they are not God, are not deified in the realistic approach, but they are nevertheless called to an imitative ascent of their soul toward God and to a transformation of their lives through the sacraments. For Russell, Christianity is essentially the “imitation of the incarnate life of Christ, who deified the body which he assumed in order to enable us to return to the likeness we have lost.”10 Christ’s humanity fully participates in his divinity so that we human beings can imitate the Godhead, whose likeness we once had. The believer’s imitation is both external and internal, consisting of overcoming the passions, putting on Christ in baptism, and the practice of virtue. But, according to Russell, for Gregory Nazianzen and the other Cappadocians, the Christian’s deification was never more than a figure of speech to express his imitation in the likeness of God...

Today both the history and philosophical grounding of human rights are matters of great controversy. One prominent figure in the debate is Samuel Moyn, professor of law and history at Harvard University. He argues that universal human rights are a relatively recent concept, dating from the 1940s and that they are, more specifically, a product of the Catholic philosophy of that era. The Catholic thinker who reinvented human rights was Jacques Maritain. He was among the founders of the French philosophical movement known as personalism, which he fashioned into his own Christian (or “integral”) humanism. By 1940, he was turning integral humanism into an explicit and robust defense of human rights. The Universal Declaration of Human Rights followed in 1948, and Maritain was one of its intellectual architects. Decades before Maritain, however, another tradition of Christian personalism had already developed into a theory of human rights. This tradition was Russian neo-idealism. In the late nineteenth and early twentieth centuries, it combined Orthodox Christian personalism with a Kantian conception of human dignity to produce a theoretically sophisticated defense of human rights. The leading figure in this development was Russia’s greatest religious philosopher, Vladimir Soloviev. After the Russian Revolution, the intellectual legacy of Soloviev and Russian neoidealism was transmitted by Nikolai Berdiaev and the Russian philosophical emigration to interwar France, where it helped form the milieu in which Maritain’s thought took shape. Indeed, Maritain’s “integral humanism” is strikingly similar to Soloviev’s Christian humanism.

Life in death, victory in defeat, joy and peace in pain and desolation-this is the gospel of Christ, the good news of the crucified and risen Lord. In the first text we have chosen, St Athanasius develops the idée maitresse of the fourth gospel, and shows us the triumphant glory of Christ's passion. In the second, a disciple of St Bernard's shows us how his resurrection speaks to love, as surely it must, since he died of love. In the third, St Basil reminds us how the death and resurrection of Christ have for the faithful Christian turned death into life.Now the Lord went forth to the combat in which he was to make plain to all the triumph that he would win over the devil. They clothed him in a scarlet robe, put a crown of thorns on his head and a reed in his hand, and came and knelt before him. What an unheard of, unbelievable miracle, a sure measure of his great victory! They had condemned him as a man, but now one after another they worshipped him as God. They had considered him cheap and worthless, but now they acknowledged him as a king. Not knowing what they did, they had covered him with reproaches, but now against their will they hailed him as a prophet. They had laughed at him and struck him, but now they gave him the fruits of victory – the scarlet robe, the crown woven from thorns, the reed. Little did they know that against their will he was taking as his spoils of battle all the things they were using to mock him.

This paper aims to explore the true meaning of the Mysterium Paschale, namely Christ's passion, death, and resurrection, based on the liturgical celebration of the Sacred Triduum where the Church solemnly celebrates the greatest mysteries of redemption, namely the special celebrations of the memorial of the Lord, crucified, buried, and risen. This paper is designed as a hermeneutic qualitative research. The theological examination leads the author to some critical findings. First, the Sacred Triduum should be seen as one liturgical celebration that lasts three days. The Sacred Triduum shows an unseparated sequence of liturgical celebrations. Then, the Sacred Triduum regarded as one liturgical celebration reveals in turn a unified theological meaning, namely Mysterium Paschale which consists of the mystery of the passion, death, and resurrection of Christ. By looking at the unity of the celebration of the Sacred Paschal Triduum and of its theological meaning, it is recommended that the faithful may prepare for the celebration thoroughly and be able to participate in the celebration of the Sacred Paschal Triduum as a whole so that they can experience the Easter Mystery as the culmination of the history of our redemption.

It is through the death and resurrection of Jesus that the life of man en sarki, the life of man hypo nomon, his bondage to sin, and his destiny of death are all broken and reversed. The expectation might then be that if one is freed from sin by Christ's death, he is also freed from the by that death. This expectation is confirmed by four passages - Rom 7:4-6; 8:1-3; Gal 2:19-21; 3:13. Rom 7:1 begins with a general statement: law is binding on a person only during his life. 7:2-3 illustrates this statement with an analogy from marriage law. Both death and resurrection of Jesus are essential for man's salvation. By dying with Christ the believer is set free from flesh, law, sin, condemnation, and death. By rising with Christ he receives righteousness and life, the salvation which the promises to those who obey the law.Keywords: hypo nomon; Christ; condemnation; death; en sarki; flesh; law; resurrection; sin

In April, just as the summer heat begins to reach its peak, the Philippines joins the rest of the Christian world in the observance of Holy Week (Semana Santa), recalling Christ's passion, death and resurrection. In rituals born of his Hispanic heritage, the Filipino mourns and celebrates Semana Santa, infusing it with a distinct pagan fervor. Local traditions and medieval rituals combine with modern day innovations to suit varying temperaments and locales.From Ash Wednesday to Good Friday a piercing lamentation fills the air as the life of Christ is chanted in gatherings called pabasa. For seven weeks, at odd hours of the day and night, participants recite the passion and death of Jesus Christ from the Holy Book. There are as many versions of it as there are dialects.

Aquinas on Israel and Church: The Question of Supersessionism in Theology of Thomas Aquinas. By Matthew A. Tapie. Eugene, Ore.: Pickwick Publications, 2014. xiv + 198 pp. $24.00 (paper).In this well-researched and thoughtful book, Matthew Tapie provides us with most thorough exposition to date of Thomas Aquinas's theology of Israel and church, specifically on issue of ongoing significance of Jewish ceremonial law. Tapie approaches Aquinas from perspective of church's post-holocaust, post-Vatican II rethinking of Christian teaching about Israel. While repudiation of supersessionism is now widespread among Christian churches, theological tradition prior to last hundred years was fairly uniform in its denunciation of Jews as a people judged and rejected by God. The church was understood to be new people of God who had replaced Israel in God's plan of salvation.Almost twenty years after Vatican II's Nostra Aetate, Declaration on Relation of to Non-Christian Religions, Orthodox Jewish theologian Michael Wyschogrod argued that Aquinas's view of old as not only dead but deadly (that is, a mortal sin when practiced after coming of Christ) stood in way of further progress in Jewish-Christian relations. Tapie takes Wyschogrod's argument as a challenge and returns to Thomas to see if he can find resources for a different interpretation that would allow him to marshal Aquinas's support for this new era of Jewish-Christian cooperation.Tapies book proceeds in two main parts. First, he seeks to clarify definition of supersessionism, a term that, he notes, has become widely used even as it has been vaguely defined. Second, he returns to Aquinas's biblical commentaries to see if he can find a more nuanced view of Israel and Mosaic law than that to which Wyschogrod objected in Aquinas's Summa Theologica.Drawing on Kendall Soulen and Jules Isaac, Tapie defines supersessionism as the Christian claim that with advent of Christ, Jewish Law is fulfilled and obsolete, with result that God replaces Israel with Church (pp. 23-24, emphasis in original). This is not same as antiSemitism or anti-Judaism, nor is supersessionism to be confused with straightforward religious disagreement. The specific nature of supersessionism is that Christians claim Israel's law is both dead and deadly. In making this claim, Christians rob Israel of any ongoing religious significance and indeed read current practices of Judaism as acts of unfaithfulness.Tapie admits prima facie evidence for Wyschogrod's claim that Aquinas is supersessionist in this sense (pp. 169-175). In Ia-IIae, q. 103 of Summa, Aquinas asks question, Whether since Christ's passion legal ceremonies [of Jewish law] can be observed without committing mortal sin? In his response he makes clear that answer is no. With completion of Christ's work, all ceremonial acts that prefigured his coming are not only obsolete but constitute explicit rejections of claim that Christ has accomplished God's salvific work, and are therefore acts of mortal sin. But Tapie theorizes that one might find a more nuanced account of Israel and its ceremonial law in commentaries on Hebrews, Galatians, Ephesians, and Romans that might provide positive resources for a post-supersessionist theology.Tapie notes that in commentaries on Hebrews and Galatians, Aquinas essentially mirrors his supersessionist teaching from Summa. …