Reading Augustine is a new line of books offering personal readings of St. Augustine of Hippo from leading philosophers and religious scholars. The aim of the series is to make clear Augustine's importance to contemporary thought and to present Augustine not only or primarily as a pre-eminent Christian thinker but as a philosophical, spiritual, literary and intellectual icon of the West. Why did the ancients come to adopt monotheism and Christianity? On God, The Soul, Evil and the Rise of Christianity introduces possible answers to that question by looking closely at the development of the thought of Augustine of Hippo, whose complex spiritual trajectory included Gnosticism, academic skepticism, pagan Platonism, and orthodox Christianity. What was so compelling about Christianity and how did Augustine become convinced that his soul could enter into communion with a transcendent God? The apparently sudden shift of ancient culture to monotheism and Christianity was momentous, defining the subsequent nature of Western religion and thought. John Peter Kenney shows us that Augustine offers an unusually clear vantage point to understand the essential ideas that drove that transition.

Recent discussions of Thomas Aquinas's treatment of natural law have focused upon the ""self-evident"" character of the first principles, but few attempts have been made to determine in what manner they are self-evident. On some accounts, a self-evident precept must have, at most, a tenuous connection with speculative reason, especially our knowledge of God, and it must be untainted by the stain of ""deriving"" an ought from an is. Yet Aquinas himself had a robust account of the good, rooted in human nature. He saw no fundamental difference between is-statements and ought-statements, both of which he considered to be descriptive. Knowing the Natural Law traces the thought of Aquinas from an understanding of human nature to a knowledge of the human good, from there to an account of ought-statements, and finally to choice, which issues in human actions. The much discussed article on the precepts of the natural law (I-II, 94, 2) provides the framework for a natural law rooted in human nature and in speculative knowledge. Practical knowledge is itself threefold: potentially practical knowledge, virtually practical knowledge, and fully practical knowledge. This distinction within practical knowledge, typically overlooked or underutilized, reveals the steps by which the mind moves from speculative knowledge all the way to fully practical knowledge. The most significant sections of Knowing the Natural Law examine the nature of ought-statements, the imperative force of moral precepts, the special character of per se nota propositions as found within the natural law, and the final movement from knowledge to action.