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Journal articles on the topic 'Thomas Aquinas'

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Published: 4 June 2021

Last updated: 18 May 2024

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1

Kaczor, Christopher. "Thomas Osborne on Thomas Aquinas on the Virtues." Thomist: A Speculative Quarterly Review 88, no. 1 (January 2024): 99–103. http://dx.doi.org/10.1353/tho.2024.a914474.

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Abstract: Thomas Osborne's Thomas Aquinas on Virtue offers readers a judicious and comprehensive account of Aquinas's teaching on infused and acquired virtues. Osborne puts that teaching in its original context by showing how Aquinas transforms the Augustinian understanding of virtue found in Lombard's Sentences by means of the recently rediscovered Aristotelian teaching on virtue. In drawing on the full range of Aquinas's discussion of virtue, neglecting neither the Scripture commentaries nor Aristotle commentaries, Osborne brings into a harmonious whole the obiter dicta remarks of Aquinas found in so many different works. It will be of great use to professors and graduate students seeking to understand the whole of this doctrine which is expressed in so many different works in Aquinas's opera omnia .

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2

Lombardo, OP, Nicholas. "Thomas Aquinas on the Emotions." philippiniana Sacra 48, no. 145 (2013): 413–34. http://dx.doi.org/10.55997/ps3002xlix145a1.

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Despite its enormous historical influence, Thomas Aquinas’s account of the emotions has been neglected since the early modern period. Recently however, it has been drawing renewed attention from scholars in a number of disciplines. This paper gives an overview of Aquinas’s account of the emotions and the state of contemporary scholarship. It describes his fundamentally positive attitude toward desire and emotion, and then it shows the centrality of his theory of the emotions to his ethics and his understanding of virtue. In the course of its argument, the paper examines the relationship between reason and emotion, the inseparable link between emotion and virtue, the influence of Christology on Aquinas’s understanding of the emotions, and the moral normativity of unspecified passion. It also compares Aquinas to David Hume. Finally, it proposes a tentative explanation for why Aquinas was motivated to give more attention to emotion in his writings than any previous philosopher or theologian, and it discusses Aquinas’s hidden influence in contemporary philosophy and theology of emotion.

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3

Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (April 30, 2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such a reading of Aquinas is mistaken, and that Aquinas’s understanding of justification is of a piece with his both his predecessors (Augustine, Council of Orange) as well as his successors (Council of Trent, Catechism of the Catholic Church)

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4

Davies, Brian. "Thomas Aquinas." International Philosophical Quarterly 44, no. 1 (2004): 108–9. http://dx.doi.org/10.5840/ipq200444169.

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5

Davies, Brian. "Thomas Aquinas." Cogito 3, no. 3 (1989): 173–79. http://dx.doi.org/10.5840/cogito19893333.

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6

Knasas, John F. X. "Thomas Aquinas." American Catholic Philosophical Quarterly 77, no. 3 (2003): 464–71. http://dx.doi.org/10.5840/acpq200377326.

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7

Phelan, Jon. "Thomas Aquinas." Philosophers' Magazine, no. 10 (2000): 60. http://dx.doi.org/10.5840/tpm20001072.

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8

Mawson, Michael. "Understandings of nature and grace in John Milbank and Thomas Aquinas." Scottish Journal of Theology 62, no. 3 (August 2009): 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately reflects and negotiates Aquinas's distinctions. On this basis I will argue Milbank's reading, while drawing attention to some important and often neglected areas of Aquinas's thought, ultimately remains limited.

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Berkman, John, and Robyn Boeré. "St. Thomas Aquinas on Impairment, Natural Goods, and Human Flourishing." National Catholic Bioethics Quarterly 20, no. 2 (2020): 311–28. http://dx.doi.org/10.5840/ncbq202020229.

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This essay examines St. Thomas Aquinas’s views on different types of impairment. Aquinas situates physical and moral impairments in a teleological account of the human species, and these impairments are made relative in light of our ultimate flourishing in God. For Aquinas, moral and spiritual impairments are of primary significance. Drawing on Philippa Foot’s account of natural goods, we describe what constitutes an impairment for Aquinas. In the Thomistic sense, an impairment is a lack or privation in relation to that which is appropriate to the human being, known by our nature and ultimate perfection. For Aquinas, perfection lies in the transformation necessary for union with God.

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Gaine, Simon Francis. "Some Recent Arguments for Christ's Earthly Beatific Vision and Aquinas's Own Argument in Summa Theologiae III, qq. 9 and 34." Thomist: A Speculative Quarterly Review 88, no. 1 (January 2024): 77–97. http://dx.doi.org/10.1353/tho.2024.a914473.

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Abstract: Since around the middle of the twentieth century, the conviction of St. Thomas Aquinas that Jesus Christ enjoyed the beatific vision throughout his earthly lifetime, from the moment of his conception, has been much criticized in Catholic theology. More recently, some followers of Aquinas, including Thomas Joseph White, O.P., and Simon Francis Gaine, O.P., have argued for Aquinas's position but with different arguments from the one Aquinas proposed for his conclusion in the Summa theologiae . This article examines the value of adding such arguments to Aquinas's own in response to a different assessment of the arguments, proposed recently in The Thomist by Joshua Lim. It supports a reading of Aquinas's argument in the Summa theologiae different from Lim's presentation and in that light concludes that it cannot bear all the weight Lim attributes to it, thereby leaving more space for other arguments, such as those of White and Gaine, to participate in the debate.

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11

Harris, Joshua. "Collective Action and Social Ontology in Thomas Aquinas." Journal of Social Ontology 7, no. 1 (February 1, 2021): 119–41. http://dx.doi.org/10.1515/jso-2020-0065.

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Abstract In this paper I argue that there are resources in the work of Thomas Aquinas that amount to a unique approach to what David P. Schweikard and Hans Bernhard Schmid’s call the “Central Problem” facing theorists of collective intentionality and action. That is to say, Aquinas can be said to affirm both (1) the “Individual Ownership Claim” and (2) the “Irreducibility Claim,” coherently and compellingly. Regarding the Individual Ownership Claim, I argue that Aquinas’s concept of “general virtue” (virtus generalis) buttresses an account of the way in which individuals act collectively qua individuals, i.e., without invoking hive minds or other scientifically problematic phenomena. Further, with respect to the Irreducibility Claim (2), I argue that Aquinas’s concept of “common good” (bonum commune) offers an account of the way in which some powers and acts of social groups are importantly irreducible to those of their members. Considered together, I argue that these two positions in Aquinas are correlative, and therefore amount to a coherent account of collective action and group agency, respectively.

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12

Boersma, Hans. "Thomas Aquinas on the Beatific Vision: A Christological Deficit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 129–47. http://dx.doi.org/10.14428/thl.v2i2.14733.

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This article argues Aquinas’s doctrine of the beatific vision suffers from a twofold christological deficit: (1) Aquinas rarely alludes to an eternally continuing link (whether as cause or as means) between Christ’s beatific vision and ours; and (2) for Aquinas the beatific vision is not theophanic, that is to say, for Aquinas, Christ is not the object of the beatific vision; instead, he maintains the divine essence constitutes the object. Even if Aquinas were to have followed his “principle of the maximum” in the unfinished third part of the Summa and so had discussed Christ’s own beatific vision as the cause of the saints’ beatific vision, he would still have ended up with a christological deficit, inasmuch as Christ would still not be the means and the object of the saints’ beatific vision. For a more christologically robust way forward, I draw on John Owen and several other Puritan theologians, who treat the beatific vision as the climactic theophany.

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13

Carl, Maria. "St. Thomas Aquinas." Proceedings of the American Catholic Philosophical Association 86 (2012): 201–12. http://dx.doi.org/10.5840/acpaproc20128616.

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Cross, R. "Review: Thomas Aquinas." Journal of Theological Studies 54, no. 2 (October 1, 2003): 883. http://dx.doi.org/10.1093/jts/54.2.883.

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15

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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16

Guna, Fransiskus. "Verbum Interius." Limen : Jurnal Agama dan Kebudayaan 19, no. 2/April (January 8, 2024): 108–30. http://dx.doi.org/10.61792/lim.v19i2/april.157.

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Thomas Aquinas, in one or another way, inherits from Augustine of Hippo a philosophical and theological patrimony that has a great impact on the doctrine of the church. The influence of Augustine on Aquinas which is in turn called Aquinas’s Augustinianism is informed by Aristotle’s thought. One of the Augustinian theological heritage that developed by Aquinas is the teaching of the Word that is the second person in the Trinity. Althought full of controversy, Aquinas stands confirmed in using Aristotle’s epistemology as lens for reading Augustine’s teaching; and, in turn, he sets up an insightful theological synthesis. This article is traying to show how far even how good Aquinas works on the concept of word both in theological and philosophical sense.

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17

Skrzypek, Jeremy W. "Thomas Aquinas on the Metaphysical Structure of Artifacts." Vivarium 61, no. 2 (June 22, 2023): 141–66. http://dx.doi.org/10.1163/15685349-06102002.

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Abstract It is now standard to interpret Aquinas as recognizing two main types of material objects: substances and artifacts, where substances are those material objects that result from some particular substantial form inhering in prime matter, and artifacts are those material objects that result from some particular accidental form inhering in one or more material substances. There are two problems with this standard interpretation. First, there are passages in which Aquinas states that accidental forms should be understood not as inhering in substances from the outside, but as entering into their composition so as to be included among their metaphysical parts. Second, there are passages in which Aquinas states that it is impossible for any accidental form to be shared by two or more substances. This article considers what implications these two observations might have for how we understand the metaphysical structure of artifacts in Aquinas’s ontology.

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18

Taufik, Muhammad. "FILSAFAT BARAT ERA SKOLASTIK Telaah Kritis Pemikiran Thomas Aquinas." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (December 21, 2020): 81. http://dx.doi.org/10.18592/jiiu.v19i2.4444.

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AbstractThis paper tries to discuss how Western philosophy critically examined the thought of Thomas Aquinas in the scholastic era. The scholastic era or known medieval philosophy whose style is the philosophy of collaborating with theology in harmony. Philosophy in the scholastic era gave birth to many famous theologians-philosophers, one of whom was Thomas Aquinas, who was the subject of this paper. After the authors traced through this paper the answer found that Aquinas was the most important figure of Western philosophy in the scholastic era. Aquinas is considered to have made a real contribution in unifying the original elements of Augustine's thought, strongly influenced by the philosophy of Neo-Platonism, with the philosophy of Aristotle.The author criticized Aquinas's view that Aristotle's philosophical system contains true rational truths. Basically using philosophical methods to understand theology is very helpful. That has been done by Aquinas; it only needs to be underlined that the method for understanding philosophy without losing the nature of theology is not entirely correct either. However there are also problems that cannot be fully explained by philosophical approaches. Like the problem of beliefs related to metaphysical problems, for example. The problem of belief in matters that are metaphysical is a problem that is difficult to explain philosophical logic. Aquinas stated that theological truth is clear to human reason. For example, it is the truth about God's existence. This truth comes from revelation, but how to explain philosophically that can satisfy curiosity so that what is believed can be understood rationally.

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19

Ama Bugis, Heribertus, F. X. Armada Riyanto, and Wenseslaus Jugan. "Allah dalam Perspektif Thomas Aquinas:." Lumen Veritatis: Jurnal Filsafat dan Teologi 15, no. 1 (April 30, 2024): 1–17. http://dx.doi.org/10.30822/lumenveritatis.v15i1.3085.

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Fokus tulisan ini adalah menggali pandangan Thomas Aquinas tentang esensi dan eksistensi Tuhan, dengan fokus pada konsep "Esse sebagai Ipsum Esse Subsistens." Aquinas mengatakan bahwa Tuhan adalah eksistensi murni yang ada pada diri-Nya sendiri, tidak tergantung pada faktor eksternal. Dalam Summa Theologica, Aquinas merinci bahwa Tuhan adalah sumber keberadaan, kebenaran, kebaikan, dan keindahan. Analisis kritis terhadap karya-karya Aquinas membantu memahami landasan filosofis dalam tradisi teologi Kristen. Konsep Ipsum Esse Subsistens menyoroti aspek keberlanjutan dan kekekalan Tuhan sebagai inti segala eksistensi. Dengan membahas pandangan Aquinas, penelitian ini merinci hubungan esensi dan eksistensi Tuhan, menyajikan pandangan yang dalam dan kontekstual terhadap teologi Kristen.Tulisan ini menemukan kontribusi Aquinas dalam memahami Tuhan sebagai Ipsum Esse Subsistens memberikan wawasan penting dalam pemikiran teologis dan filosofis yang terus relevan hingga saat ini.

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20

Sweeney, Terence. "Ways to God." Philosophy and Theology 32, no. 1 (2020): 149–72. http://dx.doi.org/10.5840/philtheol2021728143.

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In this article, I explore how William Desmond recovers Thomas Aquinas's Five Ways by offering a new way for considering the relation of God to being. I do so in the context of Charles Taylor’s reflections on the immanent frame and the possibility of thinking towards God in the secular age. Desmond renews Aquinas proofs by seeing in them a hermeneutic openness to God. Considering each of Aquinas’s five ways through the lens of Desmond’s philosophy, I argue that each proof reveals God’s ways of being within being as a path to recovering an awareness of God’s presence in the world.

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21

Gaine, Simon Francis. "Thomas Aquinas, the Beatific Vision and the Role of Christ: A Reply to Hans Boersma." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 148–67. http://dx.doi.org/10.14428/thl.v2i2.16613.

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This article continues a conversation with Hans Boersma on the role of Jesus Christ in the beatific vision enjoyed by the saints. In his book Seeing God, Boersma maintained that there is a Christological deficit in Thomas Aquinas’s account of the beatific vision. In response I suggested that Aquinas held that Christ’s beatific vision is forever the cause of that of the saints. In his reply to me, Boersma more or less accepted my conclusion, but claimed there was still a Christological deficit because Aquinas mentions the thesis only rarely. He then drew attention to a second, more important factor in the alleged deficit, namely, Aquinas’s identification of the divine essence rather than Christ as the vision’s object. The present article responds to both elements of the alleged deficit, arguing against Boersma on the basis of the Summa Theologiae’s structure that there is no such deficit in Aquinas. While Boersma, after finding against Aquinas, moves in conclusion “towards a theophanic view of the beatific vision,” in my own conclusion I sketch out an alternative, Thomist account of the relationship between the beatific vision and heavenly theophany.

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Anderson, Justin M. "Mere Theological Garb? A Reply to Thomas Osborne, Jr.'s Thomas Aquinas on Virtue." Thomist: A Speculative Quarterly Review 88, no. 1 (January 2024): 105–12. http://dx.doi.org/10.1353/tho.2024.a914475.

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Abstract: This overview of Thomas Osborne's Thomas Aquinas on Virtue opens by seeking to establish the context and relevance of the project, especially considering developments in contemporary analytic practical philosophy. Following a precis of the six chapters of Osborne's text, indicating some of the highlights of each, I close by hazarding a few evaluative comments especially around some of the questions that the book helpfully provokes about the limits of philosophical and theological inquiry in Aquinas's understanding of virtue.

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Setiawan, Erfandi, Esterika Wulandari, Olivia Olivia, Karli Riyanti, and Rindi Juniari. "Komparasi Deskriptif Thomas Aquinas tentang Filsafat dan Teologi." Asian Journal of Philosophy and Religion 1, no. 2 (November 1, 2022): 81–96. http://dx.doi.org/10.55927/ajpr.v1i2.1635.

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Penelitian ini berusaha meng-komparasi filsafat dengan teologi dalam terang pemikiran Thomas Aquinas dalam hal konteks kehidupan bermasyarakat, khususnya dalam bidang pendidikan. Metode penelitian ini menggunakan kajian pustaka dengan penelusuran yang dekat dengan pemikiran yang bersifat komparatif Thomas Aquinas: filsafat dan teologi. Hasil penelitian menunjukkan hubungan kelindan komparatif filsafat dan teologi saat berhadapan dengan modernisasi. Penggerak yang tak dapat digerakkan kerap menjadi landasan berpikir Thomas Aquinas dalam kerangka logika saat saling menyilang percakapan antara teologi dan filsafat.

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24

Di Ceglie, Roberto. "L’epistemologia religiosa di Tommaso d’Aquino alla luce del dibattito contemporaneo sulla filosofia cristiana." Revista Portuguesa de Filosofia 79, no. 1-2 (July 31, 2023): 565–84. http://dx.doi.org/10.17990/rpf/2023_79_1_0565.

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In this article, I focus on what emerges from Thomas Aquinas’s religious epistemology once taken into consideration in the light of the contemporary debates on Christian philosophy. I argue that Aquinas profitably explores what is specific to Christian faith – its being under the command of the will moved by God’s grace. According to Aquinas, it seems that it is precisely that which is specific to faith and distinguishes it from human reason that puts believers in an ideal condition to develop intellectual activities.

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25

Roszak, Piotr. "Anatomy of Ludic Pleasure in Thomas Aquinas." Pensamiento y Cultura 16, no. 2 (December 1, 2013): 50–71. http://dx.doi.org/10.5294/pecu.2013.16.2.3.

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26

Pakata, Sumiaty. "Analisis Praktik Politik Masyarakat Lembang Pondingao’ Berdasarkan Etika Politik Perspektif Thomas Aquinas." Masokan: Ilmu Sosial dan Pendidikan 2, no. 1 (June 13, 2022): 26–39. http://dx.doi.org/10.34307/misp.v2i1.42.

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Abstract: This study aims to analyze the political practice that occurs in the Lembang Pondingao’ community by using the theoretical approach of Thomas Aquinas' political ethics. Politics is a reflection of human life in managing life together in a community for the creation of the common good. The method used in this research is qualitative with a descriptive approach, where the data collection techniques are through observation, interviews, and literature study. Then the data was analyzed using data reduction techniques, data display, and interpretation related to political practice in Lembang Pondingao'. The results of the study show that (1) the people of Lembang Pondiango' have a view that politics is the desire to rule and oppress, where this view is contrary to Thomas Aquinas' political ethics which emphasizes how to do right and good based on rational actions based on ratios, (2) the relationship between individuals in society, even the relationship between religious leaders and the government is not harmoniously established in their daily lives because some people in Lembang Pondiango' still adhere to the principle of social strata. This is a contradiction with the views of Thomas Aquinas in a society or community because Thomas Aquinas said that in order to achieve perfection in political activity, justice must be created so that homo homini lupus does not occur, (3) as a leader in society, namely the government and religious leaders. cannot work hand in hand in leading a community that should work together in solving problems that exist in society. Where should we pay attention to each other to achieve justice in the community in order to create what Thomas Aquinas calls the bonum commune. Keywords: analysis, politics, Lembang Pondiango', Thomas Aquinas Abstrak: Penelitian ini bertujuan untuk menganalisis praktik politik yang terjadi di masyarakat Lembang Pondingao’ dengan menggunakan pendekatan teori etika politik Thomas Aquinas. Politik merupakan reflektif kehidupan manusia dalam menata hidup bersama dalam sebuah komunitas demi terciptanya kebaikan bersama. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan pendekatan deskriptif, di mana teknik pengumpulan data melalui observasi, wawancara, dan studi pustaka. Kemudian data dianalisis dengan menggunakan teknik reduksi data, display data, dan interpretasi yang berhubungan dengan praktik politik di Lembang Pondingao’. Hasil penelitian menunjukkan bahwa (1) masyarakat Lembang Pondiango’ memiliki pandangan tentang politik adalah hendak untuk berkuasa dan menindas, di mana pandangan ini bertentangan dengan etika politik Thomas Aquinas yang menekankan bagaimana seharusnya berbuat secara benar dan baik berdasarkan tindakan yang rasional berdasarkan rasio, (2) relasi antara individu dalam masyarakat, bahkan relasi antar tokoh agama dan pemerintah tidak terjalin secara harmonis dalam kehidupan keseharian mereka oleh karena sebagian masyarakat Lembang Pondiango’ masih memegang prinsip strata sosial. Hal ini kontraversi dengan pandangan Thomas Aquinas dalam sebuah masyarakat atau komunitas karena Thomas Aquinas mengatakan bahwa untuk mencapai kesempurnaan dalam aktivitas politik, maka harus tercipta yang namanya keadilan agar tidak terjadi homo homini lupus, (3) sebagai pemimpin dalam masyarakat yaitu pemerintah dan tokoh agama pun tidak bisa bergandengan dalam memimpin masyarakat yang seharusnya berjalan bersama dalam menyelesaikan persoalan-persoalan yang ada dalam masyarakat. Di mana harus memperhatikan satu sama lain untuk mencapai keadilan dalam komunitas agar tercipta yang Thomas Aquinas sebut sebagai bonum commune. Kata kunci: analisis, politik, Lembang Pondiango’, Thomas Aquinas

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27

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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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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29

Zulkarnaen, Iskandar, and Ahmad Assidiq Geofani. "Konsep Kebahagiaan Perspektif Thomas Aquinas." Aqlania 14, no. 2 (December 29, 2023): 187–209. http://dx.doi.org/10.32678/aqlania.v2i14.9654.

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Bahagia merupakan sesuatu hal yang lumrah dibicarakan dalam kehidupan manusia, karena semua manusia pasti memiliki orientasi dalam kehidupannya yaitu kebahagiaan. Berbicara mengenai kebahagiaan, Allah Swt begitu Maha Pengasih dan Maha Penyayang, Allah begitu baik hingga memberikan bermacam kebahagiaan kepada manusia, yaitu kebahagiaan ukhrawi dan duniawi. bahwa kebahagiaan yang dialami dan yang dirasakan berkat tubuh yang diputuskan oleh kehendak dan rasio adalah masih bersifat terbatas dan belum mendatangakan kebahagiaan yang sebenarnya. Penelitian ini difokuskan : 1. Konsep Kebahagiaan dalam Perspektif Thomas Aquinas 2. Cara memperolah kebahagiaan dalam perspektif Thomas Aquinas. Penelitian ini menggunakan jenis penelitian Studi Pustaka (Library Research). Merupakan pengumpulan data atau bahan-bahan yang berkaitan dengan tema pembahasan dan permasalahan. Hasil penelitian ini bahwa konsep kebahagiaan perspektif Thomas Aquinas adalah kebahagiaan sebenarnya yang dirasakan oleh seseoarang tidaklah terletak pada benda, nilai atau materi tertentu, tetapi kebahagiaan itu terjadi ketika manusia memandang kemuliaan Allah. Dan cara memperolah kebahagiaan dalam perspektif Thomas Aquinas yaitu dengan memandang Allah dalam kemuliaannya.

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Winkler, Norbert. "Thomas von Aquin und Meister Eckhart." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 63–85. http://dx.doi.org/10.1075/bpjam.8.05win.

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This essay deals with the contrary opinions of Thomas Aquinas and Meister Eckhart on synderesis and conscience. In his theory, Thomas Aquinas focuses more on prudence and less on conscience. Meister Eckhart is the proponent of an attitude ethics focusing on the notion of scintilla animae. For Thomas Aquinas, the Aristotelian thinker, the practical syllogism links judgement to spiritual values, whereas Meister Eckhart gives priority to self-predication. By means of self-predication, action and normativity can be combined immediately; the practical syllogism combines them in an indirect way.

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Kaczor, Christopher. "Thomas Aquinas on Gratitude to God." Religions 13, no. 8 (July 27, 2022): 692. http://dx.doi.org/10.3390/rel13080692.

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Discussions of gratitude to God characteristically presuppose some philosophical or theological framework. This philosophical and theological exploration of gratitude to God examines the topic in light of the thought of Thomas Aquinas. Unlike some treatments of Aquinas’ account of gratitude, I draw extensively on Aquinas’ commentaries on Scripture as well as lesser known works, such as his sermons, to illuminate these topics rather than exclusively relying on the Summa theologiae. In the first part of this article, I focus on how Aquinas understands the virtue of gratitude to God. In the second part, I examine his account of ingratitude to God. And in the third part, I consider the difference Jesus makes in Aquinas’ understanding of these issues, including contesting the claim that “Jesus was an ingrate”.

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Dagron, Tristan. "Pomponazzi'sDe fatoand Thomas Aquinas." Verbum 6, no. 1 (April 2004): 199–213. http://dx.doi.org/10.1556/verb.6.2004.1.16.

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Inagakai, Ryosuke. "Thomas Aquinas, Summa Theologica." THEOLOGICAL STUDIES IN JAPAN 52 (2013): 180–85. http://dx.doi.org/10.5873/nihonnoshingaku.52.180.

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Son, Eunsil. "Thomas Aquinas on Love." philosophia medii aevi 24 (December 31, 2018): 75–106. http://dx.doi.org/10.52654/pma.24.3.

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Schadel, Erwin. "Thomas Aquinas. De Magistro." Philosophy and History 24, no. 1 (1991): 21–23. http://dx.doi.org/10.5840/philhist1991241/211.

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Gill, Jerry H. "Thomas Aquinas in Flatland." Philosophy Today 54, no. 4 (2010): 408–17. http://dx.doi.org/10.5840/philtoday20105448.

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Hill, William J. "St. Thomas Aquinas: Teacher." Thomist: A Speculative Quarterly Review 66, no. 1 (2002): 9–13. http://dx.doi.org/10.1353/tho.2002.0011.

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Parousía, María. "Thomas Aquinas: Spiritual Master." Incarnate Word 2, no. 5 (2008): 197–200. http://dx.doi.org/10.5840/tiw20082513.

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Kenny, A. "Thomas Aquinas: A Portrait." Common Knowledge 21, no. 2 (January 1, 2015): 339–40. http://dx.doi.org/10.1215/0961754x-2872702.

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Schoot, Henk, and Pim Valkenberg. "Thomas Aquinas and Judaism." Modern Theology 20, no. 1 (January 2004): 51–70. http://dx.doi.org/10.1111/j.1468-0025.2004.00242.x.

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Burrell, David B. "Thomas Aquinas and Islam." Modern Theology 20, no. 1 (January 2004): 71–89. http://dx.doi.org/10.1111/j.1468-0025.2004.00243.x.

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Horne, Brian. "Book Review: Thomas Aquinas." Theology 101, no. 800 (March 1998): 127–28. http://dx.doi.org/10.1177/0040571x9810100212.

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O'Donoghue, N. D. "Book Reviews : Thomas Aquinas." Expository Times 100, no. 7 (April 1989): 272. http://dx.doi.org/10.1177/001452468910000719.

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Gaine, Simon Francis. "The Beatific Vision and the Heavenly Mediation of Christ." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 116–28. http://dx.doi.org/10.14428/thl.v2i2.7623.

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This article argues that Thomas Aquinas is to be interpreted as holding that the beatific vision of the saints is causally dependent on the glorified humanity of Christ. It opposes the view that, for Aquinas, Christ’s humanity has causal significance only for those who are being brought to the beatific vision by grace, and not for those who have attained this vision, such that there is a Christological deficit in Aquinas’s eschatology. The argument proceeds somewhat in the manner of an article of Aquinas’s Summa Theologiae. Having briefly outlined the recent debate, especially the contribution of Hans Boersma, two objections are put against my position. A sed contra is formulated on the basis of quotations from the Summa. The responsio is based on Aquinas’s extensive use of a philosophical ‘principle of the maximum’ and its particular application by Aquinas to grace. After replies to the objections, based on the method and structure of the Summa, I locate Aquinas’s position in the debate on Christ’s heavenly mediation between that of John Calvin and that of John Owen and Jonathan Edwards.

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Smith, Innocent. "Liturgical Prayer and the Theology of Mercy in Thomas Aquinas and Pope Francis." Theological Studies 79, no. 4 (November 30, 2018): 782–800. http://dx.doi.org/10.1177/0040563918801329.

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Thomas Aquinas’ theology of mercy is deeply marked by the liturgical tradition of the Order of Preachers, incorporating many explicit and implicit references to liturgical prayers in praise of God’s mercy. This article explores the liturgical context of Thomas Aquinas’ theology of mercy, demonstrating the influence of the Dominican liturgy on Thomas’ understanding and articulation of mercy and showing the subsequent influence of Thomas on Pope Francis’ theology of mercy.

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Darr, Ryan. "The Virtue of Justice and the Justice of Institutions." Journal of the Society of Christian Ethics 40, no. 1 (2020): 3–20. http://dx.doi.org/10.5840/jsce202051925.

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Justice, according to Thomas Aquinas, is a personal virtue. Modern theorists, by contrast, generally treat justice as a virtue of social institutions. Jean Porter rightly argues that both perspectives are necessary. But how should we conceive the relationship between the virtue of justice and the justice of institutions? I address this question by drawing from Aquinas’s account of the role of the convention of money in mediating relations of just exchange. Developing Aquinas’s account, I defend two conclusions and raise one problem. The conclusions are: (1) Aquinas does presuppose the need for just institutions in just relations; (2) Aquinas highlights the importance of an underappreciated consideration: the way institutions mediate just or unjust relationships. The problem, which naturally arises from bringing together the virtue of justice and the justice of institutions, is whether and how individuals can act justly in a context of structural injustice.

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Matchulat, Justin. "Thomas Aquinas on Natural Inclinations and the Practical Cognition of Human Goods." American Catholic Philosophical Quarterly 94, no. 2 (2020): 239–71. http://dx.doi.org/10.5840/acpq2020942203.

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Thomas Aquinas’s thought on how human natural inclinations relate to the cognition of basic human goods has been and continues to be highly disputed. Pointing out the weaknesses of both old and new natural law interpretations, I offer an interpretation that is highly sensitive to Aquinas’s language in key texts on this issue and in addition draws upon texts where Aquinas explicates the relationship between inclination and selective attention. I argue that the natural inclinations primarily play a directive role in drawing an agent’s attention to naturally apprehend basic human goods. This directive role is both externalist and reliabilist—the agent need not be aware of the inclinations and cognitive features that reliably direct her attention. Following a principle he inherits from Aristotle, I claim that for Aquinas, as human beings are by nature, so do the basic human goods seem to them.

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Bobier, Christopher. "Thomas Aquinas, "Thomas Aquinas's Quodlibetal Questions." Trans. Turner Nevitt and Brian Davies." Philosophy in Review 42, no. 1 (April 6, 2022): 1–3. http://dx.doi.org/10.7202/1087995ar.

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McLaughlin, Ryan Patrick. "Thomas Aquinas' Eco-Theological Ethics of Anthropocentric Conservation." Horizons 39, no. 1 (2012): 69–97. http://dx.doi.org/10.1017/s0360966900008549.

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This essay explores the much-debated question regarding the extent and viability of Thomas Aquinas as a theological source for expanding Christian ethical concern for the nonhuman creation, particularly nonhuman animals. This exploration focuses on the intersection of two foundational issues in Aquinas' theological framework, nature and teleology, as well as the effects of this intersection in Aquinas' work concerning nonhuman creation. From these examinations, I suggest that Aquinas can provide significant contributions for augmenting concern for the welfare of nonhuman animals because his theological framework demands that humans preserve the natural order through conservation. However, Aquinas' ecotheological ethics of conservation is foundationally anthropocentric and only permits indirect moral concern for the nonhuman world.

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Paulinus C., Ejeh. "KANT’S CATEGORICAL IMPERATIVE AND AQUINAS’ NATURAL LAW THEORY: A CRITICAL AND COMPARATIVE ANALYSIS." Volume-2: Issue-9 (October, 2020) 2, no. 9 (November 14, 2020): 01–13. http://dx.doi.org/10.36099/ajahss.2.9.1.

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This paper titled: “Kant’s Categorical Imperative and Aquinas’ Natural Law Theory: A Critical and Comparative Analysis”, is an attempt towards a better understanding of the compatibility or otherwise, that may exist between the works of the two great minds in the history of philosophy-Thomas Aquinas and Immanuel Kant. The paper aims at a critical comparison of the basic premises of Kant’s and Aquinas’s ethical philosophy, intending to find similarities and dissimilarities as well as compatibility or incompatibility between them. This paper adopts a conceptual clarification of our discourse and engages in an analytic, critical exposition, and appraisal of the subject matters.

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