 Following her conversion in 1922, Stein immersed herself in Christian philosophy, especially St. Thomas Aquinas, translating De Veritate (Stein 2008a,b). Having “found a home in Aquinas’s thought world” (Stein 1931: 4[3]), but remaining loyal to phenomenology, she sought to integrate phenomenology with Thomism which she did in an original way, connecting Husserl’s concept of spirit (Geist) with the Christian personal God. Husserl proceeds from the transcendental standpoint of the meditating ego, Aquinas’ position is naive realism. Stein, therefore, criticized Husserlian transcendental philosophy for seeking to establish objectivity from within subjectivity (1993: 33[32]). Her phenomenological ontology, furthermore, offered a Christian alternative (“infinite Being”) to Heidegger’s account of being as finitude. Stein’s ontology is found primarily in Potency and Act (1931) and Finite and Eternal Being (1950/2006), both of which contain original discussions of essence (Wesen) and of being (Sein) that deserve fuller examination over and against Heidegger or Conrad-Martius’s accounts.