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This book examines Thomas Aquinas’s conception of “pagan virtue” – of whether non-Christians or those without grace can lead truly virtuous lives – and explains how that vision relates to the substance of his ethics and his way of doing moral theology. Placing Thomas’s account of pagan virtue within his historical context and overarching theological vision, the book’s first part considers his relation to Jews and other non-Christians and reinterprets central facets of his ethics – goodness, habit, virtue – in relation to the question of pagan virtue. Part two elucidates key texts and themes (e.g. virtue’s unity, proximate and final ends, “perfection” language, infidelitas) necessary to decipher his account of pagan virtue; part three details the significance of sin and grace for that account. Where almost everyone holds that Thomas either follows Augustine and rejects pagan virtue or honors Aristotle and affirms it, this book argues that Thomas welcomes pagan virtue not in spite but because of Augustinian commitments – commitments which lead him, in his way of interacting with the pagan Aristotle, to perform the very welcome he prescribes. Driven by charity, he constructs an ethics that is Augustinian by being Aristotelian and vice versa, that enacts welcome and honors insider and outsider alike. Sketching a vision for Thomas’s ongoing significance for religious and political life that it calls “prophetic Thomism,” the book offers a new vision of his synthesis, an interpretation of his ethics, and a constructive proposal for welcoming outsider virtue without abandoning one’s own commitments.

This book examines how men open their intimate lives and thoughts to the public through confessional writing. It examines writings—by St. Augustine, a Jewish ghetto policeman, an imprisoned Nazi perpetrator, and a gay American theologian—that reflect sincere attempts at introspective and retrospective self-investigation, often triggered by some wounding or rupture and followed by a transformative experience. The book takes seriously the vulnerability exposed in male self-disclosure while offering a critique of the religious and gendered rhetoric employed in such discourse. The religious imagination, it argues, allows men to talk about their intimate, flawed, and sinful selves without having to condemn themselves or to fear self-erasure. Herein lies the greatest promise of these confessions: by baring their souls to judgment, these writers may also transcend their self-imprisonment.