Joseph Carola’s monograph presents a detailed and convincing investigation into some of the most influential figures of 19th-century Catholic theology. Despite their profound impact on contemporary theological discourse, these theologians were often categorized by later historiography as either neo-scholastic or neo-Thomistic, leading to their marginalization as proponents of unremarkable theology. Carola’s study, the culmination of years of passionate research and teaching at the Pontifical Gregorian University in Rome, seeks to reassess this view.

The present volume focuses on the theology of the so-called Scuola Romana (Roman School), a group of Jesuit theologians from the Roman College (i.e., Giovanni Perrone, 1794–1876; Carlo Passaglia, 1812–1887; Clemens Schrader, 1820–1875; Johann Baptist Franzelin, 1816–1886) who, in the mid-19th century, distinguished themselves through their innovative theological method and content (p. 1). Through rigorous textual analysis, Carola demonstrates that the Roman School’s theological approach was far from uninspired. Rather, it was deeply shaped by engagement with some of the most prominent European theologians of the period, including Johann Adam Möhler (1796–1838) and John Henry Newman (1801–1890) (p. 2), and should be viewed as part of the broader theological revival of the 19th century.

As Carola notes in the introduction, the central aim of the work is to examine the Scuola Romana’s engagement with the Church Fathers and to assess its positive theological methodology (p. 22). To achieve this aim, the author identifies four key theological challenges that preoccupied the Roman School’s theologians. He then explores how these figures employed the Church Fathers and a positive theological methodology to address these challenges. The four pivotal issues are: the relationship between faith and reason, the question of doctrinal development, the definition of the Immaculate Conception, and ecclesiological questions (pp. 23–24). These themes serve as the fil rouge that ties the entire book together, offering insights into how the theologians of the Roman School developed their theological reflection. However, as Carola emphasizes, the primary objective of this study is “the elaboration of the nineteenth-century Roman College’s extraordinary, but much neglected patristic legacy – a legacy still as pertinent in the twenty-first century as it was in the nineteenth” (p. 24).

The book is structured in seven well-organized chapters, framed by an introduction and a conclusion. The introduction defines the concept of the Scuola Romana and provides a brief historical context for the 19th century, followed by an explanation of the methodology employed in the study. The conclusion summarizes the research findings. Additionally, the preface and acknowledgments offer insight into the origins and development of the research. The book also includes a comprehensive bibliography and a detailed index, both of which facilitate easy consultation of key themes.

The first two chapters, as well as the final chapter, focus on figures who, strictly speaking, are not part of the Scuola Romana. Chapters 1 and 2 are devoted to Möhler and Newman, respectively, while Chapter 7 addresses Matthias Joseph Scheeben (1835–1888), a direct disciple of the Roman School’s theologians. While these chapters do not engage directly with the Roman School’s theology, they are nonetheless extremely useful for understanding where the theological insights and innovations of the Jesuits of the Roman School come from and for showing how their theological method influenced one of the most significant theologians of the 19th century, Scheeben, who later had a profound impact on 20th-century theology.

From Chapter 3 onward, Carola focuses on the theologians of the Roman School themselves: Chapter 3 is dedicated to Perrone, Chapters 4 and 5 to Passaglia, and Chapter 6 to Schrader and Franzelin. Each of these chapters follows a very schematic tripartite structure: it begins with a concise ‘Proem’ outlining the historical context, followed by a ‘Biographical Sketch’ of the theologian, and concludes with a theological section offering an in-depth analysis of the most significant works of the theologian in question.

Throughout the volume, Carola’s deep familiarity with the Scuola Romana is evident. The research is grounded in a positive methodology, with a particular emphasis on primary sources, both published and unpublished. The author’s exceptional skill in handling these sources is especially impressive given that many of the Roman School’s works are available only in Latin. This rigorous analysis consistently aligns with the book’s objective: to demonstrate the patristic engagement of the Roman School’s theologians, and it is ultimately very convincing. Moreover, Carola’s judicious use of secondary sources further enhances the study’s accuracy and scholarly value.

An additional strength of the book is Carola’s attempt to emphasize the historical perspective in addressing the theologians in question (cf. ‘Proem’ and ‘Biographical Sketch’ in each chapter). According to Carola, “the study of theology necessarily requires that one consider both the historical context within which past theologians lived, and the life events that occasioned their works” (p. 22). This is a valuable insight, as theological research often neglects the historical dimensions that shape theological development. However, while the historical contextualization in each chapter is potentially useful, it tends to be less detailed and, as a result, less compelling than the more in-depth theological analysis that forms the core of the book.

Finally, a stylistic observation: despite the technical nature of the topics discussed, Carola succeeds in presenting his analysis in a clear and accessible manner. His writing is articulate and avoids unnecessary jargon, making the book suitable for both academic and non-academic readers.

In conclusion, two undeniable merits of Carola’s monograph stand out. First, the research fills a significant gap in the study of 19th-century theology, particularly in the exploration of the Scuola Romana. Although interest in these theologians has recently been revived, their patristic theological methodology has not yet been fully examined. Second, the book demonstrates that the Roman School’s theologians cannot be simply labeled as neo-scholastic or neo-Thomistic. Instead, the study reveals that 19th-century Catholicism was characterized by a rich theological and methodological pluralism that adds significant depth to our understanding of the period.