Journal articles: 'Saint Aquinas'

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Lisska, Anthony J. "Saint Thomas Aquinas." Teaching Philosophy 12, no. 4 (1989): 429–31. http://dx.doi.org/10.5840/teachphil1989124114.

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Ugwuanyi, Faustinus. "Aquinas’ Commentaries on Boethius’ Treatises: a Modification or Interpretation?" Roczniki Kulturoznawcze 10, no. 1 (September 30, 2019): 33–51. http://dx.doi.org/10.18290/rkult.2019.10.1-2.

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Nearly seven hundred years after the death of Boethius, Saint Thomas Aquinas appears to comment on the two works of Boethius: De Trinitate and De Hebdomadibus. In the last years of the 20th century, Aquinas’ comments aroused many discussions and questions among scholars. The question was asked why Aquinas was commenting on the texts of Boethius. Some scholars, such as Marian Kurdziałek, a Polish philosopher, argued that Aquinas intended to get rid of the old method of argumentation that dominated both philosophy and theology. Other scholars, such as Etienne Gilson, Pierre Duhem and Cornelio Fabro, criticized Aquinas, arguing that he used the texts of Boethius as a platform to create a metaphysics that was completely different. The last group of scholars, such as Ralph McInerny, rejects these allegations and claims. The article author joins the ongoing debate, arguing that Aquinas’s comments to Boethius aimed to develop further arguments against the heretics who lived in his time upon the authority of Boethius, who according to Timothy Noone represented the characteristic style of the scholars from the twelfth to the seventeenth century. The other part of the article discusses the question of whether Aquinas’ comments were correct interpretations of Boethius’ texts. In his opinion, the author of the article claims that the interpretations of the texts of Boethius made by Saint Thomas Aquinas is credible and may be the best commentary on Boethius. But, it is necessary to keep in mind the modifications resulting from various scientific cultures that prevailed in the time of the two great scholars.

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Candler,, Peter M. "Saint Thomas Aquinas, Vol. 2." American Catholic Philosophical Quarterly 79, no. 2 (2005): 356–59. http://dx.doi.org/10.5840/acpq200579223.

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Torrell, Jean-Pierre. "Saint Thomas Aquinas: Spiritual Master." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 14, no. 2 (May 2005): 239–40. http://dx.doi.org/10.1177/106385120501400208.

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Catalão, Helena B. "Thomas d’Aquin dans les Ténèbres de l’Antisémitisme.Considérations sur le faux témoignage dans la théorie de la justice." Revista Portuguesa de Filosofia 79, no. 1-2 (July 31, 2023): 693–708. http://dx.doi.org/10.17990/rpf/2023_79_1_0693.

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The primary objective of this study is to revisit Thomas Aquinas’ notion of justice in light of the author’s own considerations regarding false testimony, specifically in its relation to sin. The intention is to emphasize, within the philosopher, theologian, and advisor’s thinking, the non-sacrificial dimension of justice, which aligns with a testimonial view of cultural evolution and, consequently, philosophical and theological thought. These topics will be addressed through an examination of the discussion surrounding antisemitism in S. Thomas Aquinas, a discussion conducted and explored by Hippolyte Gayraud in his book titled L’Antisémitisme de Saint Thomas D’Aquin (The Antisemitism of Saint Thomas Aquinas).

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Casanova, Carlos Augusto. "Saint Thomas Aquinas’ Theology and His Commentary on the Book of Psalms." Biblica et Patristica Thoruniensia 14, no. 3 (November 19, 2021): 217–30. http://dx.doi.org/10.12775/bpth.2021.010.

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This is a brief commentary of the Spanish bilingual edition of Aquinas’ Commentary to the Book of Psalms, by Carlos Casanova and Enrique Alarcón, with the outstanding introductions to each of its four volumes. It deals with the relevance of Biblical studies for the understanding of Aquinas’ theological work, the hermeneutical tools used by Aquinas when commenting the Book of Psalms, the contemporary representatives of the school of Biblical Thomism and the main lessons a reader could draw from Aquinas’ reading of the Book of Psalms.

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Schaeffer, Matthew. "Aquinas and the Ontological Flexibility of Law." Canadian Journal of Law & Jurisprudence 24, no. 2 (July 2011): 377–86. http://dx.doi.org/10.1017/s084182090000521x.

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When Saint Thomas Aquinas makes claims such as “that which is not just seems to be no law at all” it is a bit difficult to discern what he means. Some think that Aquinas is defending what is now called the Strong Natural Law Thesis: for all X, X is a law only if X is just. Others think that Aquinas is defending what is now called the Weak Natural Law Thesis: for all X, X is a non-defective law only if X is just. In this paper, focusing on Aquinas’s metaphysics, I argue that both of these interpretations are mistaken. Aquinas is primarily defending what we can call The Metaphysical Natural Law Thesis: since being and goodness are convertible, legal validity (i.e., the existence or being of a law) comes in degrees—and this entails that the justice of a law literally increases the amount of being a law possesses, while the injustice of a law literally decreases the amount of being a law possesses. On this interpretation, then, the injustice of a law entails an ontological attenuation of the law without entailing an ontological annihilation of the law.

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Brown, Montague. "Permanent Creation in Saint Thomas Aquinas." New Blackfriars 67, no. 795 (September 1986): 362–71. http://dx.doi.org/10.1111/j.1741-2005.1986.tb06557.x.

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Brown, Deborah J. "Thomas Aquinas, Saint and Private Investigator." Dialogue 41, no. 3 (2002): 461–80. http://dx.doi.org/10.1017/s0012217300005229.

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RésuméL'énigme de Hume au sujet de la connaissance de soi repose sur l'idée qu'il n'y a pour l'esprit que deux modes d'accès épistémique à soi-même: le contact direct ou non inférentiel avec le soi, d'une part, et la connaissance indirecte, à base d'inférence, d'autre part. Hume rejette le premier de ces modes enpartant de ceci que nous n'avons dans l'introspection qu'une connaissance des expériences et jamais de la substance mentale, et il rejette le second comme incapable de contrer le scepticisme, sa conclusion étant que ce nous appelons un soi n'est rien d'autre que l'amas des expériences que nous rencontrons. Il y a, cependant, en plus de ces deux modes d'accès, une troisième possibilité, que Hume ne semble jamais prendre en considération, mais qui était caractéristique de l'approche de Thomas d'Aquin à la connaissance de soi, comme de celle de Descartes. Pour ces auteurs, le mode d'accès que l 'esprit a à lui-même est une connaissance indirecte non inférentielle. Le présent article propose ainsi de repenser la façon dont ces philosophes ont conçu la connaissance qu'un individu a de lui-même. En particulier, l'un des aspects de la doctrine de Thomas d'Aquin qui est souvent négligé concerne le rôle que joue dans la connaissance du soi individuel la prise de conscience de l'implication de la volonté dans la pensée.

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Forgie, J. William. "The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem." Religious Studies 31, no. 1 (March 1995): 89–100. http://dx.doi.org/10.1017/s0034412500023313.

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Let us call the Dependency Theses (DT) the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based on a widespread understanding of his notion of ‘necessary being’, Aquinas' views fall outside the scope of the DT. The success of this defence is doubtful. There is, however, another defence to be found in Aquinas' work, one directed not to avoiding, but actually to rejecting, the DT. In this second defence, the DT is not a correct assessment even of those views that do fall within its scope. Its success means that Aquinas had available a principled refutation of the DT some five hundred years before it was first formulated.

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Klooster, Anton ten. "”Due honor to their relics”: Thomas Aquinas as Teacher and Object of Veneration." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 1–17. http://dx.doi.org/10.2478/ejsta-2019-0001.

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Abstract After his death an intense struggle ensued for ownership of the relics of Thomas Aquinas. There were both pious and political motives for the desire to possess the bones of the saint. This article introduces the topic by describing the places where Aquinas’ relics can now be found. We then outline Aquinas’ own views on the veneration of relics, which is characterized by an appreciation of the practice but with great caution to avoid superstition. An historical overview of the fate of Aquinas’ relics sheds light on their significance, particularly in light of the canonization process. The final reflection considers the fate of Aquinas’ relics in light of his own theology.

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Coyle, Sean. "Natural Law and Goodness in Thomistic Ethics." Canadian Journal of Law & Jurisprudence 30, no. 1 (February 2017): 77–96. http://dx.doi.org/10.1017/cjlj.2017.4.

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The purpose of the essay is to recover a correct conception of natural law and goodness in the ethics of Saint Thomas Aquinas. It suggests that the dominant interpretation of Thomism known by legal philosophers—that of John Finnis—is importantly at variance with Aquinas’s true account. Against the dominant interpretation, a true account of natural law must (i) differentiate between natural law and ethics in the full sense (moral theology), and (ii) interpret references to human good as references to virtuous goodness rather than non-moral goodness. The main body of the essay explores the place of these concepts in Aquinas’s account of ethics.

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Tugwell, Simon. "Saint Thomas Aquinas: On the Spiritual Life." Listening 26, no. 3 (1991): 189–99. http://dx.doi.org/10.5840/listening199126320.

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Trzęsicki, Kazimierz. "Co św. Tomasz z Akwinu miałby do powiedzenia o sztucznej inteligencji?" Studia Teologii Dogmatycznej 8 (2022): 100–117. http://dx.doi.org/10.15290/std.2022.08.08.

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The article examines what views Saint Thomas Aquinas might have had on the topic of artificial intelligence. While the question may seem paradoxical, the author discusses the connections between theology, science, and tech-nology. The article emphasizes that the idea of artificial intelligence has roots in ancient times and addresses ethical issues related to its use. Ultimately, it suggests that the philosophy of Saint Thomas could offer valuable insights to contemporary discussions on this subject.

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Bolinhas, Maria Inês. "Apostola apostolorum – Mary Magdalene according to St. Thomas Aquinas." Revista Portuguesa de Humanidades 27, no. 1-2 (December 31, 2023): 35–50. http://dx.doi.org/10.17990/rph/2023_27_1_035.

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In 2016, partially recovering its old status of Festum Duplex I Classis, the liturgical celebration of Mary Magdalene was reassigned into Feast, because of her crucial role in announcing the resurrection of Christ to the apostles, becoming, therefore, their own apostle. The designation apostola apostolorum is literally found in Saint Thomas Aquinas. Pursuing a better knowledge of Mary Magdalene, we focus our analysis on chapter 20 of Super Evangelium S. Ioannis lectura, written by the Dominican Master. We follow John’s narrative through the pen of Saint Thomas and examine several scenes: the empty sepulchre, the run to Peter and John (and their run to the grave), the sadness, the dialogue with the angels and with the hypothetical gardener and, last, the mission assigned to her by Jesus Christ. We also explain Aquinas’ difficulties in connecting the biblical text with the biological status of woman in Aristotelian biology. Finally, we clarify why Aquinas states that the strength of Magdalene surpasses the strength of the disciples and presents her as a role model.

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Amini, Mahdi. "The Relationship Between Beauty and Metaphysics in the Theory of Saint Tomas Aquinas." European Journal of Multidisciplinary Studies 6, no. 2 (June 10, 2017): 341. http://dx.doi.org/10.26417/ejms.v6i2.p341-341.

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Metaphysics and beauty are very important and challenging issues in philosophy that have been always noteworthy of philosophers. The relationship between these issues and the condition of these in philosophers's philosophical system is very different and various and every philosopher try to describe this in a specific way. It seems that there are very deep relationship between metaphysics and beauty in the philosophical system of philosophers that metaphysics is a fundamental subject in their philosophical system, because they explain their philosophical issue base on their metaphysical theory. Scholastic philosophers and philosophers of the middle Ages who were affected by Greek philosophy and lived in the Christian World are one group of that philosophers, however this relationship could be different. Saint Thomas Aquinas was a Catholic Priest in the Dominican Order and one of the most important medieval philosophers and theologians who have considered his theory base on metaphysics and theology. So, in this article I try by philosophical analysis method to show how metaphysics and beauty are connected in the philosophy of Thomas Aquinas. The results of this Article show that we cannot separate metaphysics and beauty in philosophy of Thomas Aquinas, so study on metaphysics of Thomas Aquinas is required as a prior condition for study on beauty.

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Stegman, Thomas D. "Saint Thomas Aquinas and the Problem of Akrasia." Modern Schoolman 66, no. 2 (1989): 117–28. http://dx.doi.org/10.5840/schoolman198966218.

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Anbu, Alwin. "The Analogy of Esse in Saint Thomas Aquinas." Incarnate Word 3, no. 9 (2001): 199–213. http://dx.doi.org/10.5840/tiw2001396.

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Anbu, Alwin. "The Analogy of Esse in Saint Thomas Aquinas." Incarnate Word 3, no. 1 (2010): 199–213. http://dx.doi.org/10.5840/tiw2010316.

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Anbu, Alwin. "The Analogy of Esse in Saint Thomas Aquinas." Incarnate Word 3, no. 9 (2010): 199–213. http://dx.doi.org/10.5840/tiw20103961.

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Zagal, Hector. "On Intellectus Agens and Aristotellian separate substances: Aquinas' waterloo." Kriterion: Revista de Filosofia 46, no. 111 (June 2005): 117–37. http://dx.doi.org/10.1590/s0100-512x2005000100009.

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The present paper deals with Saint Thomas's commentary to Aristotle's De Anima III, in wich we find the famous analogy of light. It is sustained that due to the limitations of the analogy, Saint Thomas is forced to introduce a series of Neo-platonic elements incompatible with Aristotle's philosophy. The author means to explain this "betrayal" to Aristotle's philosophy by one of his most credited commentators. It is concluded that in order to reconcile the pagan world with the Catholic theology, Thomas Aquinas needs to redirect Aristotle through a less economical argument; that is, the introduction of the Intellectus Agens

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Shelomita Selamat. "THE ETERNITY OF THE WORLD IN THE THOUGHT OF SAINT THOMAS AQUINAS." Jurnal Filsafat dan Teologi Katolik 3, no. 1 (July 22, 2019): 38–44. http://dx.doi.org/10.58919/juftek.v3i1.23.

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Keabadian dunia menjadi salah satu topik yang menjadi perdebatan di kalangan para pemikir abad pertengahan. Sebagian pemikir menganggap bahwa dunia bersifat abadi atau sudah ada sejak awal mula. Namun, para pemikir lainnya beranggapan bahwa dunia tidakah abadi. Dalam argumen-argumen yang dikemukakannya, Santo Thomas Aquinas mengatakan bahwa dunia tidaklah abadi dan tidak seorangpun yang dapat membuktikan awal mula dunia. Bagi Santo Thomas Aquinas, hal ini tidak dapat dijelaskan melalui pembuktian demonstratif, melainkan hanya dapat dipahami dengan iman. Hanya dengan imanlah orang percaya bahwa dunia diciptakan oleh karena kehendak bebas Allah.

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Von Voorst, Johannes. "Participation as “attingere” and Saint Thomas’ commentary on John 6:57." Polonia Sacra 28, no. 1 (April 2, 2024): 55–74. http://dx.doi.org/10.15633/ps.28104.

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Saint Thomas Aquinas’ notion of participation is developed by Cornelio Fabro with the notion of ‘attingere’. In this essay I address the importance of ‘participare’ as attingere by uncovering it in Aquinas’ commentary on John 6:57. I introduce the notion of supernatural participation of grace and Fabro’s development of the notions of ‘attingere’ as ‘partecipare per similitudinem’ and ‘partecipare per operationem’ for a fuller understanding of the notion of participation that Fabro holds to be so essential. Afterwards we will see a concrete example in the uncovering of said notions in the Angelic Doctor’s commentary on a central verse of the Bread of Life discourse. Thus, we will be able to see both (a) the importance of the notion of ‘participare’ and ‘attingere’ in Saint Thomas’ work, and (b) have a more profound understanding of a key aspect of the thought of the Doctor Communis on grace and the Eucharist.

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Oliva, Mirela. "How to Reasonably Wait for the End of the World: Aquinas and Heidegger on the Letters to the Thessalonians." Open Theology 7, no. 1 (January 1, 2021): 461–74. http://dx.doi.org/10.1515/opth-2020-0179.

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Abstract For Christians, coping with a crisis requires a proper expectation of the end of the world. This article will discuss the experience of Thessalonians’ persecuted community, who receive solace and orientation from Saint Paul’s eschatological teaching. I will focus on Aquinas’ and Heidegger’s reading of Saint Paul’s letters to the Thessalonians. Their interpretation reveals two opposite ways of waiting for the end of the world, which pertain to two different modes of human rationality: (1) the calculative reasoning of those who claim to know when the end will happen, and (2) the lucidity and sobriety of the true believers, who accept that nobody can know the day of the second coming of Christ and thus we have to continually prepare and be ready for it. Which way is the most suited to handle a crisis like the current pandemic? The calculative reason is necessary for fields like medicine, which are crucial in defeating the pandemic. However, when dealing with a crisis that brings us unexpected and unknown circumstances, we also need the virtuous, sober, and awakened attitude promoted by Saint Paul in his letters and highlighted by Aquinas and Heidegger.

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MARTÍNEZ, Enrique. "Vida personal y comunicación interpersonal." Revista Española de Filosofía Medieval 13 (October 1, 2006): 81. http://dx.doi.org/10.21071/refime.v13i.6274.

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As opposed to the criticism expressed by some personalists regarding the metaphysics of the person of Saint Thomas de Aquinas, this text proposes that the incommunicability of the personal being is not only a thesis against interpersonal communication but also its fundamental basis.

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García-Alandete, Joaquín. "Ite ad Thomam! Vigencia del pensamiento de Santo Tomás de Aquino en el magisterio pontificio moderno: de León XIII a Francisco." Cauriensia. Revista anual de Ciencias Eclesiásticas 16 (January 21, 2022): 641–74. http://dx.doi.org/10.17398/2340-4256.16.641.

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ResumenEn este trabajo se analizan varios documentos del magisterio pontificio desde León XIII a Francisco, que evidencian la importancia, necesidad y vigencia del pensamiento de Santo Tomás de Aquino. Más allá de prejuicios que los consideran reliquias “preconciliares” y lejos de haber sido superados, el método, la doctrina y los principios del Doctor Angélico son presentados por el magisterio pontificio moderno como guía segura en el conocimiento de la realidad, tanto natural como sobrenatural.Palabras clave: Magisterio pontificio; Santo Tomás de Aquino; vigencia. AbstractIn this work, several documents of the pontifical magisterium from Leo XIII to Franciscus, that evidence the importance, necessity, and validity of Saint Thomas Aquinas’ thought, are analyzed. The Angelic Doctor’s method, doctrine, and principles are presented by the pontifical magisterium as a sure guide in the knowledge of reality, both natural and supernatural, beyond prejudices that consider them pre-conciliar relics and far from having been overcome.Keywords: Pontifical magisterium; Saint Thomas Aquinas; validityDoi: https://doi.org/10.17398/2340-4256.16.641Orcid: https://orcid.org/0000-0003-0769-4060

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Bonino, Serge–Thomas. "Sveti Toma u enciklici Fides et ratio." Obnovljeni život 74, no. 3 (July 8, 2019): 295–302. http://dx.doi.org/10.31337/oz.74.3.1.

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The paragraphs contained in the encyclical Fides et Ratio which are explicitly devoted to Saint Thomas Aquinas comprise a condensed summation, or rather synthesis of the entire encyclical. These paragraphs incorporate the main themes which are expounded in other sections of the encyclical (philosophy opened to faith, theology mindful of philosophy, etc.) Encyclical teachings on the role of tradition in intellectual life justifies the constant recommendations of the Church regarding the favoured teachings of Saint Thomas, as in philosophy, so too in theology.

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DO NASCIMENTO, Carlos A. R. "Nota sobre a questâo dos universais em Tomás de Aquino." Revista Española de Filosofía Medieval 7 (October 1, 2000): 137. http://dx.doi.org/10.21071/refime.v7i.9445.

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In this note, the author remembers how Saint Thomas of Aquino has dealt with the problem of universals, he points out the most important texts in that Aquinas approaches such a question and he formulates some observations with regard to them. Finally, he translates one of these texts.

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McGUCKIN, Terence. "Saint Thomas Aquinas and Theological Exegesis of Sacred Scripture." Louvain Studies 16, no. 2 (July 1, 1991): 99–120. http://dx.doi.org/10.2143/ls.16.2.2013829.

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Foley, Michael P. "Lexicon of Saint Thomas Aquinas by Roy J. Deferrari." Thomist: A Speculative Quarterly Review 73, no. 1 (2009): 158–60. http://dx.doi.org/10.1353/tho.2009.0038.

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Bonino, Serge-Thomas. "Saint Thomas Aquinas in the Apostolic Exhortation Amoris Laetitia." Thomist: A Speculative Quarterly Review 80, no. 4 (2016): 499–519. http://dx.doi.org/10.1353/tho.2016.0037.

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McGuckin, Terence. "Saint Thomas Aquinas and Theological Exegesis of Sacred Scripture." New Blackfriars 74, no. 870 (April 1993): 197–213. http://dx.doi.org/10.1111/j.1741-2005.1993.tb07306.x.

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McDermott, John M. "Book Review: Saint Thomas Aquinas. Volume 2: Spiritual Master." Theological Studies 66, no. 1 (February 2005): 204–5. http://dx.doi.org/10.1177/004056390506600124.

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Fisher, Kendall A. "Saint Thomas Aquinas and the Too-Many-Thinkers Problem." Quaestiones Disputatae 10, no. 2 (2020): 106–24. http://dx.doi.org/10.5840/qd20201026.

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TOMAR ROMERO, Francisco. "La memoria como "autoconocimiento" y "amor de sí"." Revista Española de Filosofía Medieval 8 (October 1, 2001): 95. http://dx.doi.org/10.21071/refime.v8i.9382.

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This work proposes a synthesis of the Augustinian Trinitarian conception of Mens with the dual theory of intentional relationships and the genres of the power of the sole that are true to the Aristotelian tradition. To this end, we will analyse the theory of the existential and essential sole of Saint Augustine, the duplex cognitio of Saint Thomas Aquinas, as well as other important aspects of the Jaime Bofill's Thomistic Augustinism which are relative to his theory of «memoria de sí» (self memory) or «Sentimiento fundamental» (essential feeling).

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Martínez, Enrique. "Memory of Oneself, Memory of God." Religions 13, no. 6 (June 20, 2022): 567. http://dx.doi.org/10.3390/rel13060567.

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Knowledge and love, as well as intellect and will, while remaining distinct, must be understood in man as being intrinsically related on account of his being ordained to a single ultimate end. This responds to the substantial inclination that every human being has for synthesis, for intimate unity. One of the clearest examples of this spirit of synthesis can be recognized in the teaching of Saint Thomas Aquinas; for example, in his attitude of assimilation of the doctrines of many authors, mainly Aristotle and Saint Augustine. We will try to show how, in the thought of Aquinas, faithful to his Augustinian heritage, will and intellect find their rootedness in the memory of oneself, based on the doctrine of the created good according to mode, species, and order. In this the mind is the image of God, to which man is ordered by knowledge and love. Therefore, we can conclude that the memory of oneself is memory of God. We will follow the teachings of the main representatives of the Thomistic School of Barcelona.

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MORANDÍN AHUERMA, Fabio. "Fomes Pecatti y sindéresis en Santo Tomás de Aquino / Fomes pecatti and Synderesis in Saint Thomas Aquinas." Revista Española de Filosofía Medieval 23 (April 20, 2016): 203. http://dx.doi.org/10.21071/refime.v23i.8978.

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This paper addresses the problem of evil from the perspective of St. Thomas Aquinas. It argues that, for Aquinas, the nature of moral evil is in the individual who, due to a disordered reason, departs from the pursuit of the good that is inherent to being. Synderesis is the only indissoluble bridge that man has with natural law and even with the eternal. Will converted into noluntas guides man intrinsically to evil acts, but synderesis, as a power with a natural habit, is the best guide for the contingent decision-making under the rubric of the first practical principles from the transcendent.

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VICENTE GARCÍA, Luis M. "Una nueva filosofía de la astrología en los siglos XII y XIII: el impacto de las traducciones del árabe y la postura de Santo Tomas de Aquino." Revista Española de Filosofía Medieval 9 (October 1, 2002): 249. http://dx.doi.org/10.21071/refime.v9i.9348.

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This article studies the Christian Church change of attitude during the XII and XIII centuries towards the problem of the stars and the effort of Saint Thomas Aquinas to build a new philosophy in order to assimilate the knowledge coming from the new translations of scientific works during that time. The Arabic and Jewish contributions were essential for such a change.

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VICENTE GARCÍA, Luis M. "Una nueva filosofía de la astrología en los siglos XII y XIII: el impacto de las traducciones del árabe y la postura de Santo Tomás de Aquino." Revista Española de Filosofía Medieval 9 (October 1, 2002): 249. http://dx.doi.org/10.21071/refime.v9i.9356.

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This article studies the Christian Church change of attitude during the XII and XIII centuries towards the problem of the stars and the effort of Saint Thomas Aquinas to build a new philosophy in order to assimilate the knowledge coming from the new translations of scientific works during that time. The Arabic and Jewish contributions were essential for such a change.

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Bonino, Serge-Thomas. "Saint Thomas Aquinas Exegete of the Hexaemeron: Bible and Philosophy." Nova et vetera 18, no. 4 (2020): 1207–34. http://dx.doi.org/10.1353/nov.2020.0072.

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Fisher, Kendall A. "Saint Thomas Aquinas on the Incompleteness of the Human Soul." Thomist: A Speculative Quarterly Review 86, no. 1 (January 2022): 53–89. http://dx.doi.org/10.1353/tho.2022.0001.

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Carreño, Juan Eduardo. "The Living God in the Philosophy of Saint Thomas Aquinas." Philosophy and Theology 28, no. 1 (2016): 59–90. http://dx.doi.org/10.5840/philtheol201662445.

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Emery, Gilles. "The Personal Mode of Trinitarian Action in Saint Thomas Aquinas." Thomist: A Speculative Quarterly Review 69, no. 1 (2005): 31–77. http://dx.doi.org/10.1353/tho.2005.0035.

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Long, R. James. "Saint Thomas Aquinas, Volume 1, the Person and His Work." American Catholic Philosophical Quarterly 73, no. 2 (1999): 355–57. http://dx.doi.org/10.5840/acpq199973222.

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Grzegorczyk, Anna. ""Nie mamy tu miasta trwałego". Edyta Stein o bycie wiecznym." Zeszyty Naukowe Centrum Badań im. Edyty Stein, no. 15 (October 22, 2018): 191–204. http://dx.doi.org/10.14746/cbes.2016.15.15.

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In this article I analyze the cognitive possibilities lying on the boundary of the finite and eternity being with reference to Saint Thomas Aquinas and Edith Stein’sthought. According to Saint Thomas, the rational cognition, which covers what is calleda natural world, is the highest form of knowledge and fixes its limit. Edith Stein, on thecontrary, claims that a mystical cognizance, which bases on experience and empathy,enriched by the message of the Gospel, should complement the rational one. What’scommon in those two concepts is a reference to God’s grace – the moments of revelationenlighten the efforts of human intellect. Thus knowledge on the eternal being merges both natural and supernatural cognizance.

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MEWS, CONSTANT J., JOHN N. CROSSLEY, and CAROL WILLIAMS. "Guy of Saint-Denis on the tones: thinking about chant for Saint-Denis c.1300." Plainsong and Medieval Music 23, no. 2 (September 3, 2014): 153–78. http://dx.doi.org/10.1017/s0961137114000023.

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ABSTRACTThis article examines the thinking of Guy of Saint-Denis about plainchant tones as formulated in his Tractatus de Tonis (c.1300), preserved as the final item in an anthology of texts that he prepared (British Library, MS Harley 281). It examines his attitude to each of the major theorists singled out in this anthology. It argues that Guy's approach to chant combines the practically oriented writings of Guido of Arezzo with the Aristotelian perspective formulated by Johannes de Grocheio, but takes that perspective a step further by reflecting on the ways different types of chant impact on the emotions. Guy was also much influenced by Peter of Auvergne, a philosopher in the Arts Faculty at Paris committed to developing the teaching of Thomas Aquinas. Careful corrections to the Tractatus in Harley 281 reflect this ongoing concern to refine his thinking, possibly stimulated by Jerome of Moravia. His core conviction is that chant modes each have an affective attribute, and need to be chosen according to the subject matter of the text being sung. Guy criticised the practice of choosing modes sequentially in liturgical offices composed by those he calls ‘moderns’. Guy argues his case by drawing on examples of chant from Saint-Denis. A case can be made, on palaeographic grounds, for identifying him with Guy of Châtres, abbot of Saint-Denis (1326–42) and author of a Sanctilogium that updates the traditional monastic martyrology by reference to more recent Dominican collections of saints' lives in order to make them more accessible for liturgical use.

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MARTÍNEZ, Enrique. "Memoria de sí y educación del otro. El autoconocimiento como fuente de la actividad educativa en el pensamiento de santo Tomás de Aquino." Revista Española de Filosofía Medieval 8 (October 1, 2001): 83. http://dx.doi.org/10.21071/refime.v8i.9381.

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Knowledge and teaching of truth are deep-seated in self-conscience, and thus has been recognised in several moments in history of Philosophy and Theology, since exhortation Know yourself was engraved in Apollo's temple in Delph. Tins study tries to show the narrow linking between self-conscience and teaching order in Saint Thomas Aquinas' thought, who stands out no only because of his doctrine, but also because of his deep pedagogy.

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Turville-Petre, Thorlac. "Saint Erkenwald and the Judge in Limbo." Chaucer Review 58, no. 3-4 (October 2023): 348–60. http://dx.doi.org/10.5325/chaucerrev.58.3-4.0348.

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ABSTRACT The pagan judge in Saint Erkenwald explains that he remained in limbo after Christ’s harrowing of hell. Theologians, especially Aquinas, wrestled with the vexed question of the salvation of virtuous pagans, and Dante and Langland, as well as the author of Erkenwald, expressed their views on the subject, coming to differing conclusions. On learning of the judge’s history, Bishop Erkenwald assumes that such an exemplary figure must have a place in heaven and is distressed to learn that he, like Virgil in Dante’s Commedia, remains in limbo. The article explores the reasons why both poets should have adopted such an unorthodox position.

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Białas, Anna. "Dowody na istnienie Boga." Filozofia Publiczna i Edukacja Demokratyczna 1, no. 1 (July 15, 2018): 127–32. http://dx.doi.org/10.14746/fped.2012.1.1.11.

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The increased interest in arguments for the existence of God appeared in the XI century, with the development of the dialectic. One of the most famous ontological proof is a proof of Anselm of Canterbury – to prove the existence of God by going out only with HIS idea. In the XIII century, the ontological argument has lost its importance to the „five ways” of the Saint Thomas Aquinas, inspired by Aristotle and based on experience.

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Xavier, Maria Leonor. "Saint Anselm. Elements of a Theory of Knowledge." Mediaevalia Textos e estudos 41 (2024): 33–56. http://dx.doi.org/10.21747/21836884/med41a2.

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The theory of knowledge is normally a conditioning factor in philosophers’ attitudes concerning the speculative enterprise undertaken in the proofs of God’s existence. This much is clear in the case of Saint Thomas Aquinas, who rejected Anselm’s proof because he denied the human being’s direct intellectual knowledge of the divine essence. Saint Anselm, however, never stated such a knowledge, nor did he expressly theorize the process of human cognition. Notwithstanding, there are dispersed elements of an implicit theory of knowledge in his writings, emerging ever since the Monologion. The aim of this study is to survey those elements so as to outline the general vectors of a theory of knowledge, which is fundamentally solidary not only with the four ways in the Monologion, but also and especially with the sole argument in the Proslogion.

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Journal articles on the topic 'Saint Aquinas'

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