NOTES Chapter 1 1. Numa Denis Fustel de Coulanges, The Ancient City, foreword A. Momigliano and S. C. Humphreys (Baltimore: Johns Hopkins University Press, 1980). A short list of some of the most important titles on Western secularism would include the following: Hans Blumenberg, The Legitimacy of the Modern Age, trans. Robert M. Wallace (Cambridge, MA: MIT Press, 1983; orig. publ. 1966); the special issue of Daedalus (Summer 2003) dedicated to secularism; Keith Thomas, Religion and the Decline of Magic (New York: Scribner’s, 1971); James E. Cummins, Religion, Secularization and Political Thought: Thomas Hobbes to J. S. Mill (London and New York: Routledge, 1989); Lewis W. Beck, Six Secular Philosophers (London: Thoemmes Press, 1997; orig. publ. 1960); W. Warren Wagar, ed., The Secular Mind: The Transformation of Faith in Modern Europe: Essays Presented to Franklin L. Baumer (New York: Homes and Meier, 1982); Alasdair MacIntyre, After Virtue: A Study in Moral Theory (Notre Dame, IN: Notre Dame University Press, 1981); Owen Chadwick, The Secularization of the European Mind in the Nineteenth Century (Cambridge: Cambridge University Press, 1975); Stephen Carter, The Culture of Disbelief (New York: Basic Books, 1993); Peter Berger, Facing Up to Modernity: Excursions in Society, Politics, and Religion (New York: Basic Books, 1977); A Far Glory: The Quest for Faith in the Age of Credulity (New York: Free Press, 1992); “The G-Word and the A-List: In a Social Setting, There’s One Subject Washington Avoids Religiously: God,” Washington Post, July 12, 1999, C1.The present work differs from most of the above outstanding studies, in that it searches for the origins of the secular problem in Christian antiquity and the Middle Ages. Additionally it considers many of the modern authors from the aspect of secularism for the first time, and finally it faults the contemporary secular arrangement as myopic. Chapter 2 1. Aegidio Forcellini et al., Lexicon totius latinitatis (Padua, 1940); Augustine, De doctrina Christiana, ed. W. H. Arnold and Pamela Bright (Notre Dame, IN: University of Notre Dame Press, 1995); Augustine, Against the Academicians: The Teacher, ed. and trans. Peter King (Indianapolis, IN: Hackett, 1995), 189–190; Augustine, Christian Instruction [De doctrina Christiana], trans. John J. Gavigan, O.S.A. (New York: Cima, 1947); Augustine, Concerning the City of God against 232 / NOTES the Pagans, trans. Henry Bettenson, intro. David Knowles (Harmondsworth, UK: Penguin Books, 1972); Augustine, Works, 15 vols., ed. Rev. Marcus Dods, trans. J. G. Cunningham (Edinburgh: T. & T. Clark, 1872–1934), vol. 13 (1875); Henri Xavier Arquillière, L’Augustinisme politique; essai sur la formation des théories politiques du Moyen Age, 2nd ed. (Paris: J. Vrin, 1955); Peter Brown, Augustine of Hippo: A Biography (London: Faber and Faber, 1969; orig. publ. 1967); Brown, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity (New York: Columbia University Press, 1988); Brown, Power and Persuasion in Late Antiquity: Towards a Christian Empire (Madison: University of Wisconsin Press, 1992); Catalogus verborum quae in operibus Sancti Augustini inveniuntur, Thesaurus Linguae Augustinianae (Eindhoven, the Netherlands: Augustijnendreef, 1976–1993), vols. 6 and 7; Allan D. Fitzgerald, O.S.A., ed., Augustine through the Ages: An Encyclopedia (Grand Rapids, MI: W. B. Eerdmans, 1999); Numa Denis Fustel de Coulanges, The Ancient City: A Study on the Religion, Laws and Administration of Greece and Rome, foreword A. Momigliano and S. C. Humphreys (Baltimore: Johns Hopkins University Press, 1980); C. N. Cochrane, Christianity and Classical Culture (New York: Oxford University Press, 1957), 129; Etienne Gilson, La philosophie au Moyen Age, des origines patristiques à la fin du XIVe siècle (Paris: Payot, 1947); Gilson, Reason and Revelation in the Middle Ages (New York: Scribner’s, 1938); R. A. Markus, Saeculum: History and Society in the Theology of St. Augustine (Cambridge: Cambridge University Press, 1970); Markus, “The Sacred and the Secular: From Augustine to Gregory the Great,” Journal of Theological Studies n.s. 36 (1985): 84–96; R. I. Moore, The First European Revolution (London: Blackwell, 2000); Arpad Péter Orban, Les Dénominations du monde chez les premiers auteurs chré- tiens (Nijmegen: Dekker and Van de Boegt, 1970); Robert Estienne, ed., Lexicographorum principis Thesaurus linguae latinae, 4 vols. (Basil: E. & J. R. Thurnisiorum frat., 1740–1743); Gary Wills, Saint Augustine’s Childhood: Confessions, bk. 1 (London: Continuum, 2001); Langdon Gilkey, “Ordering the Soul: Augustine’s Manifold Legacy,” Christian Century, April 27, 1988, p. 427; Brown, Augustine, 20, 31. Fustel de Coulanges’s Ancient City describes this all- encompassing, self-sufficient community as having a religion that was particular to it and that dominated every aspect of public and private life. 2. Augustine, Confessions, trans. F. J. Sheed, 2nd ed. (Indianapolis, IN: Hackett, 2006), VIII, xii; II, iv. See also Wills’s delightful Saint Augustine’s Childhood, bk. 1. 3. Fitzgerald, 39–41. 4. On the question of the body in Augustine’s works, see Brown, Body and Society, chap. 19. 5. Augustine, Four Anti-Pelagian Writings, trans. John A. Mourant and William J. Collinge (Washington, DC: Catholic University Press, 1992), 25–105, 218–270. 6. Fitzgerald, 34–39. 7. Conf. I, 1. 8. Forcellini et al., s.vv. saecularis, saeculum, 176, 196, 225, 187, 189, 191, 234, and passim; John 15:18–20; 17:9–19; Estienne, 4:143. Most clerical uses of the word cited here are neutral, meaning “a hundred years.” A few mean “the age” and are occasionally derogatory. Orban, 234, 198, 211, 221, 167, 169, NOTES / 233 191, 176, 196, 198, 225; Gilson, Reason and Revelation, 8–10, 12; and Gilson, La philosophie au Moyen Age, 98. 9. Cornelius Mayer, ed., Augustinus-Lexicon, vol. 1; Brown, Catalogus verborum, s.vv. saecularis, saeculum. 10. Brown, Augustine, 291–295; Augustine, City of God, I, xiv; XIV, i, iv. 11. Brown, Power and Persuasion. 12. Augustine, City of God, XIV, xxviii; XIX passim, xxxii; ibid., Confessions, I, i. 13. Augustine, City of God, XIV, iii, ix. 14. Ibid., I, 35. 15. Augustine, Epistle, CXXXVIII, in Works, 13:206. 16. Romans 13:1–7; 1 Peter 13–18. 17. Augustine, Works, V, xvii (my emphasis). 18. The Dante scholar John Freccero observed in a note to me of May 1963 that St. Augustine’s political theory was “subversive.” See Arquillière, passim; Cochrane, 129; Markus, Saeculum, 54–55. Markus argues that the saeculum is neutral ground between the city of God and the terrestrial city and that it is neither Christian nor entirely corrupt. Thus it is not incorporated into a Christian order. Indeed the attempt to do so after A.D. 476 spelled disaster for the West. Christianity, he felt, should not be “established.” My interpretation is that the saeculum is identical with the terrestrial city, i.e., a fallen world in which Christians could comingle but not belong entirely. 19. Augustine, City of God, XIX, 4, 5, and passim. In XV, 26, he refers to life in saeculo maligno; cf. XIX, 27. 20. Augustine, Against the Academicians, 189–190; Christian Instruction, 95, 111, 74. See also the collection of essays by C. Scharblin and F. van Fleteren in Duane W. H. Arnold and Pamela Bright, eds., De doctrina Christiana (Notre Dame, IN: University of Notre Dame Press, 1995), 14–24, 47–67. 21. Markus, “The Sacred and the Secular,” 84–96. Brown’s Power and Persuasion documents the interaction of Christian bishops with imperial authorities on such matters as religious toleration and poor relief. The bishop generally pro- tected those who were poor and not citizens. 22. Moore, 122. 23. Markus, Saeculum, passim. 24. Ernst Troeltsch, The Social Teachings of the Christian Churches, trans. Olive Wyon, 2 vols. (Louisville, KY: Westminster John Knox Press), passim; Markus, Saeculum, 53–55, 126, 151–152, 181–184; Cochrane, 129; Brown, Power and Persuasion, passim; Ramsay MacMullen, Christianity and Paganism in the Fourth to Eighth Centuries (New Haven, CT: Yale University Press, 1997), 155 and passim. 25. Markus, Saeculum, 133–143, chaps. 5 and 6 passim. Chapter 3 1. The philosophy department of George Washington University, for example, jumps from Phil. 111, “History of Ancient Philosophy,” to Phil. 112, “History of Modern Philosophy.” The main sources of this chapter are as follows: Thomas Aquinas, Summa theologica, trans. Fathers of the Dominican Province, 234 / NOTES 5 vols. (Allen, TX: Christian Classics, 1981; orig. publ. 1911)—henceforth cited as S.T., followed by the number of the question and then the article of the question; Expositio super librum Boethii de Trinitate, ed. Bruno Decker (Leiden: E. J. Brill, 1965); Summa contra Gentiles, trans. and ed. C. Pegis et al., 4-vol. ed. (South Bend, IN: Notre Dame University Press, 1975); Treatise on Kingship to the King of Cyprus, trans. Gerald B. Phalen, ed. I. T. Eschmann (Toronto: Pontifical Institute of Medieval Studies, 1949). 2. Marcia Colish, Medieval Foundations of the Western Intellectual Tradition (New Haven: Yale University Press, 1997), 167–171, 175–222, 265–273, 319, 295; R. L. Moore, The First European Revolution, c. 970–1215 (London: Blackwell, 2000), 149–159. The first revisionist to champion the twelfth century was Charles Homer Haskins, The Renaissance of the Twelfth Century (Cambridge: Harvard University Press, 1976; orig. publ. 1927). 3. John P. Wippel, “The Condemnation of 1270 and 1277,” Journal of Medieval and Renaissance Studies 7 (1977): 169–201; Jacques Maritain, The Angelic Doctor: The Life and Thought of Saint Thomas Aquinas, trans. J. Scanlan (New York: Dial Press, 1931). 4. Maritain, 30–35; Gilson, The Philosophy of Thomas Aquinas (Salem, NH: Ayer Co., 1985; orig. publ. 1924), chap. 1; Martin Grabmann, Thomas Aquinas, His Personality and Thought (New York: Longmans, Green & Co., 1928), 2–15. Thomas was in Naples between 1260/61 and 1272/73, and in Paris between 1253–1259 and 1268–1272.