Father O'Meara presents a survey of the state of ministry in the church in a manner to be understood easily, so that it appears simple, yet is a profound insight into the needs and directions of the Church today. Its a fairly easy read and a good text for anyone interested in Christian ministry, ecclesiology, or theology in general.

This book presents a very solid and eye opening theology of ministry for the Church. O'Meara develops his theology by examining the history and theology of ministry in Church. This book is an absolute must for those involved in ministry.

Thomas O'Meara, William K. Warren Prof. of Theology at University of Notre Dame has written this fine biography, giving an overview of Thomas Aquinas' life, thought, and his influence. What is distinctive about this book is his focus on Thomas as a theologian (xi) who worked in service of the church for the Dominican Order (xiii). O'Meara captures well the Angelic Doctor's deft & calm handling of the controversies involving Aristotleanism and the mendicant orders; his dual commentaries

on both Scripture and Aristole; his loyalty to the organizational apparatus of the Dominican order; and his incredible busyness in the last four years of his life (writing 2500 words every day, leading to 4000 pages). With Chenu, he contests that Thomas could be called a "dumb ox" in the sense of an awkward but brilliant man. He points out that his numerous travels meant he walked over 9000 miles. This must have meant that he had "unusual energy, generosity and courage (33-34)." Moreover, contra the Enlightenment myth of a pedagogical authoritarian, the great theology professor had a "calm openness" to new ideas, while he was a devoted servant of the Church.

I got this book to prepare for a class on Thomas Aquinas, because I found out that he concentrates on expositing the theology of the Summa Theologica, rather than expositing him as a philosopher. This is not to say that this is a dry commentary. Far from it! He recognizes that as fertile and creative of a thinker like Thomas must communicate that liveliness. (At times, I did detect a tone of ressentiment against pre-Vatican 2 neo-scholastics). He emphasizes that the central theme of the Summa is the neo-Platonic schema of exit and return (Chenu). All things find their source in God. All things are "engraced" by God on their journey in the created realm. All things have their telos in God (56-68). For O'Meara, the most fruitful and central themes of Thomas are how it leads:

"* To the autonomy of creation; to the variety of creatures with their activities, and to the order and beauty of nature; * To the capacities, independence and responsibility of the human person; * To the depth of God disclosed in creation and revealed by Jesus: * To the ecstasy of life and action, and to their goal of happiness; * To a human race called to share in the Wisdom and love of the Trinity and endowed through Christ with a new life principle. (245)"

Moreover, O'Meara shows his vast learning in his ability to interact with a large amounts of the Thomas corpus (mostly from theological works like the Summa Contra Gentes, the Commentary on the Sentences, and biblical commentaries). He also draws well from the insights of secondary sources like M-D Chenu (the most), Yves Congar, Etienne Gilson, Otto Pesch and Gerald McCool. Now, the above quote I have excerpted from O'Meara is fairly anthropocentric. For me as a Reformed neo-evangelical, I encounter a bit of anxiety seeing this, but O'Meara admits quickly the influence of Tillich and Rahner on him (xiv). In particular, he interprets Aquinas' stance on world religions as compatible with Rahner's "supernatural existential" and "anonymous Christianity" (239). Nevertheless, he admits that "Aquinas' ideas lack completeness and resolution (241)." Hence, his exposition is a 'development of doctrine', not based on Aquinas' actual thoughts. That caveat aside, I found O'Meara's exposition of Thomas' ecclesiology as a continuation of the incarnation interesting. Other topics like the virtues, the Trinity and Christology get their due.

He gives an excellent overview of the "effective history" of pluriuniform Thomisms, charting its ability to generate "perennial" understandings. He traces through its censorship in 1277, his canonization in 1323, the commentaries during the Renaissance & Reformation, his influence on the Jesuit Suarez (who is a Catholic thinker in his own right), its demise in the Baroque era (overly caught up in the encyclopedic method) and its revival in the Romantic era. Most interesting was O'Meara's discussion of the varieties of neo-Thomism as a preparation for Vatican II, ranging from the commentaries of Sertillanges, the open Thomism of Maritain, the historical retrievies of Gilson & Chenu & Congar, the transcendental Thomisms of Rahner & Lonergan. At the least, O'Meara has helped me to see that much of "progressive" Catholicism is consistent with Aquinas' premises. But I was left wondering, if I may rephrase Alisdair MacIntyre, "Whose Thomas? whose Catholicism?"

On a positive note, he is also an excellent writer. E.g. on Aquinas' view of the pervasiveness of grace in creation, he writes: "[T]he world of Aquinas is one of active and colorful diversity: blue dragon-flies are equipped like amphibious airplanes to skim across the water searching for food or partners; out of its life-principle the deer find food and shelter in the forests of summer and winter, while above, far away, suns are being formed from fiery elements. God works in creation - but he works even more powerfully and subtly in the special reign of God. Grace lives in the depth of our personalities, empowering prayer, compassion (119)."

All in all, this is an excellent work, which I was consistently excited to read.

PS I would recommend reading Etienne Gilson's _The Christian Philosophy of St. Thomas Aquinas_. I certainly also hope to see both volumes of J-P Torell's _Initiation a saint Thomas d'Aquin. Sa Personne et son oeuvre_ in english translation (volume 1 is out already ISBN# 081320853X )