Ambrose of Milan (340-397) was the first Christian bishop to write a systematic account of Christian ethics, in the treatise De Officiis, variously translated as "on duties" or "on responsibilities." But Ambrose also dealt with the moral life in other works, notably his sermons on the patriarchs and his addresses to catechumens and newly baptized. There is a vast modern literature on Ambrose, but only in recent decades has he begun to be taken seriously as a thinker, not just as a working bishop and ecclesiastical politician. Because Ambrose was one of the few Latin Christian writers in antiquity who knew Greek, another major area of Ambrose scholarship has been the study of his sources, notably the Jewish philosopher Philo, and Christian writers such as Origen of Alexandria. In this book, Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose's thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose's image of the virtuous person. Smith shows that though, like the pagans, Ambrose emphasized moderation, courage, justice, and prudence, for him these characteristics were shaped by the church's beliefs about God's salvific economy. The courage of a Christian facing persecution, for example, was an expression of faith in Christ's resurrection and the church's eschatological hope. Eschatology, for Ambrose, was not pagan wisdom clothed in pious language, but the very logic upon which virtue rests.

Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose's thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose's image of the virtuous person. Smith shows that, although like the pagans he emphasized moderation, courage, justice, and prudence, for Ambrose these characteristics were shaped by the church's beliefs about God's salvific economy.

Most of us wonder how to make sense of the apparent moral excellences or virtues of those who have different visions of the good life or different religious commitments than our own. Rather than flattening or ignoring the deep difference between various visions of the good life, as is so often done, this book turns to the medieval Christian theologian Thomas Aquinas to find a better way. Thomas, it argues, shows us how to welcome the outsider and her virtue as an expression rather than a betrayal of one's own distinctive vision. It shows how Thomas, driven by a Christian commitment to charity and especially informed by Augustine, synthesized Augustinian and Aristotelian elements to construct an ethics that does justice—in love—to insiders and outsiders alike. Decosimo offers the first analysis of Thomas on pagan virtue and a reinterpretation of Thomas's ethics while providing a model for our own efforts to articulate a truthful hospitality and do ethics in our pluralist, globalized world.

An ambitious history of how medieval writers came to terms with paganism From the turn of the fifth century to the beginning of the eighteenth, Christian writers were fascinated and troubled by the "Problem of Paganism," which this book identifies and examines for the first time. How could the wisdom and virtue of the great thinkers of antiquity be reconciled with the fact that they were pagans and, many thought, damned? Related questions were raised by encounters with contemporary pagans in northern Europe, Mongolia, and, later, America and China. Pagans and Philosophers explores how writers—philosophers and theologians, but also poets such as Dante, Chaucer, and Langland, and travelers such as Las Casas and Ricci—tackled the Problem of Paganism. Augustine and Boethius set its terms, while Peter Abelard and John of Salisbury were important early advocates of pagan wisdom and virtue. University theologians such as Aquinas, Scotus, Ockham, and Bradwardine, and later thinkers such as Ficino, Valla, More, Bayle, and Leibniz, explored the difficulty in depth. Meanwhile, Albert the Great inspired Boethius of Dacia and others to create a relativist conception of scientific knowledge that allowed Christian teachers to remain faithful Aristotelians. At the same time, early anthropologists such as John of Piano Carpini, John Mandeville, and Montaigne developed other sorts of relativism in response to the issue. A sweeping and original account of an important but neglected chapter in Western intellectual history, Pagans and Philosophers provides a new perspective on nothing less than the entire period between the classical and the modern world.

Explores how Aquinas's understanding of virtue developed as his consideration of sin, grace, and God's action in human life deepened.

If the whole of the Christian life is to be governed by the "law of love"—the twofold love of God and one's neighbor—what might it mean to read lovingly? That is the question that drives this unique book. Through theological reflection interspersed with readings of literary texts (Shakespeare and Cervantes, Nabokov and Nicholson Baker, George Eliot and W. H. Auden and Dickens), Jacobs pursues an elusive quarry: the charitable reader.

Two important theologians of early Christianity were Ambrose of Milan and Augustine of Hippo. Both were intellectually formed by philosophers, such as Cicero, who taught that virtue was the way to greatness. Yet they saw contradictions between Roman and Christian ethical ideals. Could these competing visions of greatness be reconciled?