1 Fortin, Ernest, “Faith and Reason in Contemporary Perspective,” Classical Christianity and the Political Order: Reflections on the Theologico-Political Problem, ed. Benestadt, B., Vol. II of Ernest L. Fortin: Collected Essays (Lanham, MD.: Rowman and Littlefield, 1996), p. 299.Google Scholar

2 Paul, John II, “Fides et Ratio: On the Relationship between Faith and Reason,” L'Ossetvatore Romano, English, 14 10 1998Google Scholar, #76. Also in The Pope Speaks (#1,1999).

3 Manent, Pierre, The City of Man, trans. LePain, Marc A. (Princeton: Princeton University Press, 1998), p. 206.Google Scholar

4 “It is not sufficient for everyone to obey and to listen to the Divine message of the city of Righteousness, the faithful city. In order to propagate that message among the heathen, nay, in order to understand it as clearly and as fully as is humanly possible, one must also consider to what extent man could discern the outlines of that city if left to himself, to the proper exertion of his own powers” (Strauss, Leo, The City and Man [Chicago: University of Chicago Press, 1964)], p. 1Google Scholar, italics added).

5 “This also confirms the principle that grace does not destroy nature but perfects it.” Fides et Ratio, (#75).

6 Tinder, Glenn, The Political Meaning of Christianity: The Prophetic Stance (San Francisco: Harper/Collins, 1991)Google Scholar; Niebuhr, Reinhold, Moral Man and Immoral Society (New York: Charles Scribner's Sons, 1960)Google Scholar; Lewis, C. S.,Mere Christianity (London: Fontana, 1961)Google Scholar; Berdyaev, Nicholas, The Destiny of Man, trans. Duddington, N. (New York: Harper, 1960).Google Scholar

7 See my Reason, Revelation, and the Foundations of Political Philosophy (Baton Rouge: Louisiana State University Press, 1987)Google Scholar; At the Limits of Political Philosophy: From “Brilliant Errors” to the Things of Uncommon Importance (Washington: The Catholic University of America Press, 1996).Google Scholar

8 See Fortin, Ernest L., “Rational Theologians and Irrational Philosophers: A Straussian Perspective,” in Classical Christianity and the Political Order, pp. 287–96Google Scholar; Rhodes, James, “Christian Faith, Jesus the Christ, and History,” in “Eric Voegelin's The Ecumenic Age—A Symposium,” The Political Science Reviewer 27 (1998), 27:44–67Google Scholar; “Philosophy, Revelation, and Political Theory: Leo Strauss and Eric Voegelin,” The Journal of Politics 49 (1987): 1036–60CrossRefGoogle Scholar; O'Donovan, Oliver, “Behold the Lamb!” Studies in Christian Ethics 11 (1998), 91–110CrossRefGoogle Scholar; Arkes, Hadley, First Things: An Inquiry into the First Principles of Morals and Justice (Princeton: Princeton University Press, 1986)Google Scholar; Pickstock, Catherine, After Writing: On the Liturgical Consummation of Philosophy (Oxford: Basil Blackwell, 1998)Google Scholar; Song, Robert, Christianity and Liberal Society (Oxford: Clarendon Press, 1997)Google Scholar; Veatch, Henry B., Swimming Against the Current in Contemporary Philosophy (Washington: The Catholic University of America Press, 1990).Google Scholar

9 These younger thinkers are often immediate or second or third generation students of Gerhard Niemeyer, Alisdair MacIntyre, E. B. F. Midgley, Heinrich Rommen, Charles N. R. McCoy, Francis Canavan, Ernest Fortin, John Hallowell, Charles de Koninck, Clifford Kossel, I. Th. Eschmann, Yves R. Simon, Jacques Maritain, Etienne Gilson, John Courtney Murray, Russell Kirk, Mary Nichols, Francis Graham Wilson, Waldemar Gurian, Jerome Kerwin, Josef Ratzinger, John Finnis, Josef Pieper, David Walsh, Charles Taylor, Henri de Lubac, Dietrich von Hildebrand, Robert Sokolowski, Hans Urs von Balthasar, G. K. Chesterton, Christopher Dawson, and a number of others.

10 See my Liberation Theology in Latin America: With Selected Essays and Documents (San Francisco: Ignatius Press, 1982).Google Scholar

11 See Schumacher, E. F., A Guide for the Perplexed (New York: Harper Colophon, 1977), pp. 27–39.Google Scholar

12 Translations of Aristotle, from The Basic Works of Aristotle, ed. McKeon, Richard (New York: Random House, 1941).Google Scholar

13 Strauss, Leo, “On the Mutual Influence of Theology and Philosophy,” in Faith and Political Philosophy, ed. Emberley, P. and Cooper, B. (University Park, PA: Pennsylvania State University Press, 1993), pp. 217–34.Google Scholar

14 I have discussed this point at further length in Chapter 3, “On the Political Importance of the Philosophic Life,” in Jacques Maritain: The Philosopher in Society (Lanham, MD.: Rowman and Littlefield, 1998), pp. 39–58.Google Scholar

15 See Sokolowski, Robert, “The Method of Philosophy: Making Distinctions,” The Review of Metaphysics 60 (1998): 515–32.Google Scholar

16 Pieper, Josef, “Philosophy out of a Christian Existence,” Josef Pieper—An Anthology (San Francisco: Ignatius Press, 1989), p. 165.Google Scholar

17 On the curious philosophic order in Genesis itself, see Strauss, Leo, “On the Interpretation of Genesis,— in Orr, Susan, Jerusalem and Athens: Reason and Revelation in the Works of Leo Strauss (Lanham, MD.: Rowman and Littlefield, 1995), pp. 209–26.Google Scholar

18 “The most striking feature of Christianity, as distinguished from the other great religions of the West, Judaism and Islam, is its almost complete indifference to questions of a properly political nature” (Fortin, , “Natural Law and Social Justice,” Classical Christianity and the Political Order, p. 226).Google Scholar

19 The best explication of this philosophic reasonableness of political authority is still Simon, Yves R., A General Theory of Authority (Notre Dame: University of Notre Dame Press, 1980), pp. 31–49.Google Scholar

20 For a discussion of the term “flourish,” see Finnis, John, Natural Law and Natural Rights (Oxford: Clarendon Press, 1980)Google Scholar,passim.

21 “Classical philosophy had failed, not because—by its stubborn refusal to take into account the all too deplorable human character of man's behavior—it makes unreasonable demands on human nature, but because it did not know and hence could not apply the proper remedy to man's congenital weakness” (Fortin, Ernest, “St. Augustine,” in History of Political Philosophy, ed. Strauss, Leo and Cropsey, Joseph, 3d ed. (Chicago: University of Chicago Press, 1987), p. 182.Google Scholar

22 See Wallace, William, The Modeling of Nature: Philosophy of Science and Philosophy of Nature in Synthesis (Washington: The Catholic University of America Press, 1996).Google Scholar

23 Deane, Herbert A., The Political and Social Ideas of St. Augustine (New York: Columbia University Press, 1963), p. 5.Google Scholar

24 See Dawson, Christopher, Religion and the Rise of Western Culture (Garden City, NY: Doubleday Image, 1958).Google Scholar

25 “The rise of monasticism in the fourth century was no accident. It was rather an attempt to escape the Imperial problem, and to build an ‘autonomous’ Christian Society outside of the boundaries of the Empire, ‘outside the camp.’ On the other hand, the Church could not evade here responsibilities for the world, or surrender her missionary task. Indeed, the Church was concerned not only with individuals, but also with society, even with the whole of mankind” (Florovsky, Georges, “Empire and Desert: Antinomies of Christian History,” Cross Currents 9 (Summer, 1959): 237.Google Scholar

26 See McCoy, Charles N. R., The Structure of Political Thought (New York: McGraw-Hill, 1963), pp. 117–18.Google Scholar

27 See Marshall, Paul, Their Blood Cries Out (Dallas: Word, 1997).Google Scholar

28 See The Review of Metaphysics 52 (1998): 221–48.Google Scholar

29 See Cullmann, Oscar, The State in the New Testament (New York: Scribner's, 1956), pp. 71–85Google Scholar; Schlier, Heinrich, “The State in the New Testament,” The Relevance of the New Testament (New York: Herder and Herder, 1968), pp. 234–38.Google Scholar

30 “Philosophy, as a quest for wisdom, is quest for universal knowledge, of the whole” (Strauss, Leo, “What Is Political Philosophy?” What Is Political Philosophy? And Other Essays [Glencoe, IL: The Free Press, 1959], p. 11).Google Scholar

31 Pieper, , “The Possible Future of Philosophy,” p. 184.Google Scholar

32 Conversations with Eric Voegelin, ed. O'Connor, R. Eric (Montreal: Thomas More Institure, 1980), p. 2.Google Scholar

33 Strauss, Leo, Persecution and the Art of Writing (Westport, CT: Greenwood, 1973), p. 19.Google Scholar

34 See Paul, John II, Person and Community: Selected Essays, trans. Sandok, T. (New York: Peter Lang, 1993)Google Scholar. see also Weigel, George, Witness to Hope: The Biography of Pope John Paul II (New York: Cliff Street Books, 1999)Google Scholar, chaps. 4–6; Wonznicki, Andrew, A Christian Humanism: Karol Wojtyla's Existential Humanism (New Britain, CT: Mariel Publications, 1980).Google Scholar

35 Strauss, , What Is Political Philosophy? pp. 9–10.Google Scholar

36 Strauss's famous essay on “Jerusalem and Athens” can be found in Orr, , Jerusalem and Athens, pp. 179–208Google Scholar. It is also in Strauss, Leo, Studies in Platonic Political Philosophy, ed. Pangle, T. (Chicago: University of Chicago Press, 1983), pp. 147–73.Google Scholar

37 Voegelin, Eric, Plato and Aristotle (Baton Rouge: Louisiana State University Press, 1957), vol. III, Order and History, pp. 3–23Google Scholar; Dawson, , Religions and the Rise of Western Culture, pp. 44–66.Google Scholar

38 Paul, John II, Crossing the Threshold of Hope, ed. Messori, Vittorio (New York: Knopf, 1994), p. 43.Google Scholar