Thomas J. Bushlack, Politics for a Pilgrim Church: A Thomistic Theory of Civic Virtue, Grand Rapids/Cambridge, UK: William B. Eerdmans, 2015, 271 pp, USD$35. Thomas J. Bushlack, professor of Christian ethics at the University of St. Thomas in Saint Paul, Minnesota, US, addresses in this book this general and simple question: "What is the nature of the relationship between virtue ethics and social ethics in Christian ethics, especially in Catholic social thought?" (vii). To respond to this question, he appeals to two notions: pilgrim church and Thomistic theory of civil virtue. Both are briefly approached in the Introduction, especially in the sections "The people of God on pilgrimage" (1-6) and "Thomas, Thomism and Thomisms at Vatican II" (7-11). The notion of pilgrim church plays a central role in this book, and is explained and developed primarily from a Catholic perspective. In speaking about the people of God on pilgrimage, Bushlack calls on a wide range of sources, from Augustine and Thomas Aquinas to humen gentium and Evangelii gaudium of Pope Francis. To develop the Thomistic theory of civil virtue today, Bushlack argues that "elements of Aquinas' (implicit) ecclesiology can be seen in Vatican II," as some elements of Thomism were deliberately abandoned while others were reiterated at the council. It was especially the neo-Thomist movement that made Vatican II more Thomistic than it might appear (see, in particular, 7). In other words, in the opinion of the author, both today's post-Vatican II Catholic ecclesiology and the Catholic understanding of civic virtue contain implicit or explicit Thomistic elements. It is his intention in this book both to develop a Thomistic civic virtue as well as to confront it with actual political, social, and philosophical ways of understanding civic virtue today. Chapter 1, entitled "The Theological Challenge of Political Authority" (32-65), proposes a historic introduction to civic virtue. The first part is a review of Thomas Aquinas's work and that of other medieval scholastic theologians on the virtue of justice and other correlative concepts. The second part presents the development of the Roman Catholic Church's relationships with the modern nation-state, from the French Revolution to Vatican II. Chapter 2, "Civic Virtue on Thomas Aquinas' Account of Justice" (69-108) offers an exegetical examination of Aquinas' perception of general justice in the historical and theological context of the 13th century. One can discover here valuable reviews of the early scholastic discussions on the virtue of justice, or of the sources of Aquinas's thought on virtues. Chapter 3, "A Passion for Justice" (109-126), is aimed at creating a picture of the Thomistic notion of civic virtue by exploring the intrinsic connection between justice as a virtue of the will and emotions. In other words, it explores what it means to speak about a passion for justice within the terms of Aquinas's anthropology. The review of John Courtney Murray's "re-appropriation of natural law in the mid-twentieth century" (27; for the review, see especially 123-26) is aimed at articulating the intrinsic connection between Thomistic civil virtue and passion, prudence and the natural law. As the author himself specifies, part II of his book is an attempt "to construct an account of Thomistic civic virtue for the church and liberal societies today" (27). The author specifically mentions that his construct of Thomistic civic virtue is intended "to resonate with all Christians and those of other religions or philosophical traditions" (27)--that is, with an audience that goes far beyond his own ecclesial affiliation, which is the Roman Catholic Church. …

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Thomas J. Bushlack，朝圣者教会的政治：公民美德的托马斯主义理论，大急流城/剑桥，英国：William B. Eerdmans，2015 年，271 页，35 美元。

Thomas J. Bushlack，朝圣者教会的政治：公民美德的托马斯主义理论，大急流城/剑桥，英国：William B. Eerdmans，2015 年，271 页，35 美元。美国明尼苏达州圣保罗市圣托马斯大学基督教伦理学教授 Thomas J. Bushlack 在这本书中解决了这个普遍而简单的问题：“基督教美德伦理与社会伦理之间的关系的本质是什么？道德，尤其是在天主教社会思想中？” （七）。为了回答这个问题，他求助于两个概念：朝圣教会和托马斯主义的公民美德理论。两者都在引言中进行了简要介绍，特别是在“朝圣的上帝的子民”（1-6）和“梵蒂冈二世的托马斯、托马斯和托马斯主义”（7-11）部分中。朝圣者教会的概念在本书中扮演着核心角色，并主要从天主教的角度进行解释和发展。在谈到朝圣时的上帝子民时，布什拉克引用了广泛的资料来源，从奥古斯丁和托马斯·阿奎那到教皇方济各的 humen gentium 和 Evangelii gaudium。为了发展今天的托马斯主义公民美德理论，布什拉克认为“在梵蒂冈二世中可以看到阿奎那（隐性）教会学的元素”，因为托马斯主义的一些元素被故意放弃，而其他元素在理事会上被重申。尤其是新托马斯主义运动使梵蒂冈二世比它看起来更像托马斯主义（尤其参见第 7 节）。换句话说，在作者看来，今天的后梵蒂冈二世天主教教会学和天主教对公民美德的理解都包含隐含或明确的托马斯主义元素。他在这本书中的意图是发展托马斯主义的公民美德，并用当今理解公民美德的实际政治、社会和哲学方式来面对它。第 1 章题为“政治权威的神学挑战”（32-65），对公民美德进行了历史性的介绍。第一部分是对托马斯·阿奎那 (Thomas Aquinas) 和其他中世纪经院神学家关于正义美德和其他相关概念的著作的回顾。第二部分介绍了罗马天主教会与现代民族国家关系的发展，从法国大革命到梵蒂冈二世。第 2 章“关于托马斯·阿奎那正义论的公民美德”（69-108）提供了对阿奎那 在 13 世纪的历史和神学背景下对一般正义的看法。人们可以在这里发现对早期关于正义美德的学术讨论或阿奎那关于美德的思想来源的宝贵评论。第 3 章“对正义的热情”（109-126）旨在通过探索作为意志和情感美德的正义之间的内在联系来描绘托马斯主义的公民美德概念。换句话说，它探讨了在阿奎那的人类学术语中谈论对正义的热情意味着什么。对约翰·考特尼·默里 (John Courtney Murray) 的“20 世纪中叶对自然法的重新挪用”(27；有关评论，尤其参见 123-26) 的评论旨在阐明托马斯主义公民美德与激情之间的内在联系，审慎和自然法。正如作者本人所指出的，他的书的第二部分试图“为当今的教会和自由社会构建一个关于托马斯主义公民美德的解释”（27）。作者特别提到，他对托马斯主义公民美德的构建旨在“与所有基督徒以及其他宗教或哲学传统的人产生共鸣”（27）——也就是说，与远远超出他自己的教会隶属关系的受众产生共鸣。罗马天主教会。…