Ite ad Thomam: Louis Bouyer: Enemy of Traditional Theology.
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There is much that is debatable within the quoted passage, and a discussion of the questions of method that are raised seems proper to theology. A more sustained critique of Fr. Bouyer would require his own account of what theology is and its proper method?

That this is true of “John of St Thomist” theology, {note the audacious ad hominem, a mockery of traditional Thomistic theology} right from its very beginning, is revealed by that theologian’s understanding of what, following St Thomas, he calls a “theological conclusion.”  According to him it is possible, even while adhering to a strict application of syllogistic reasoning, to have two kinds of theological conclusions—one flowing from two revealed premises, the other from one revealed and one philosophical premise.  And this latter kind by its very nature will widen the field, if not precisely of revelation as such, at least of the knowledge we can draw from it.  This may appear at first sight to be a quite innocuous and legitimate development of St Thomas’ idea of a theological conclusion.  In fact, it transforms it to the point of being unrecognizable.  The whole meaning of theological endeavor is at a stroke radically altered, and at the same time even our very conception of revelation.

For St Thomas there are not and cannot be theological conclusions which are not already comprised within revelation.  A theological conclusion is and can only be a revealed doctrinal affirmation of which one has established the logical relationship it has with other doctrinal affirmations of the same species.  The whole of theology moves within faith and so within revelation.  To suppose that it can evade it in order to increase its scope (!) is no longer to understand anything about revelation itself, {thus, pretty much all of post-Tridentine theology, which is founded on this doctrine, is unable to understand revelation} as if theology could ever flatter itself of having gone so far beyond revelation as to be able to complete it.

Can one apply human reasoning to truths about the faith? And if not, would not the truths of revelation be cut off from the truths we come to know about reality?

De un

De unione ecclesiarum: John Kyparissiotes: Preface to the Decades

Publishers of books for Catholics

Sheed & Ward has been part of Rowman & Littlefield for a while. While some "classic" texts like Jacques Maritain's introduction to philosophy are in print, its more recent titles are a mixed bag. Looking through its catalog, I found several titles by James Keenan, S.J., along with books opposing the legal prohibition of abortion and supporting stem cell research. At the "opposite" end of the spectrum are a defense of Pope Pius XII and books by Alasdair MacIntyre on the Catholic University and Edith Stein. Of course there is also a book that condemns the Vatican for its failure to prevent the Holocaust. I suppose that is what happens when the publisher and its editors do not act as judges of orthodoxy, but are interested in "promoting discussion" among those who call themselves Catholics.

Academics and other authors may not be motivated by money to write, but spreading falsehoods, dissent, and attacks on the Church  is a serious sin as they intend to communicate this to others and to influence them. And they do benefit from this by being able to pad the publications portion of their CVs. And what about associating with those responsible for allowing this to happen by directly facilitating the books' publication? Should Catholics have no interest in what sort of publishers they pick? It's just business isn't an excuse. "They may publish some bad books, but they are willing to publish good ones (like mine) as well," may sound self-serving.

If the authority of the imprimatur were restored (instead of being a rubber stamp in the many cases when it is actually sought instead of just being ignored) we could also do something to limit consumerism and the waste of resources. How's that for a social sin, by publishing bad books one contributes to the wastefulness endemic to Western political economies?

Still, there may be one or two others titles that might be of interest: Byzantine Rome and the Greek Popes.