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Relevant bibliographies by topics / Trinity; Doctrine; Thomas Aquinas

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Academic literature on the topic 'Trinity; Doctrine; Thomas Aquinas'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Trinity; Doctrine; Thomas Aquinas"

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Furry, Timothy J. "Analogous analogies? Thomas Aquinas and Karl Barth." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 318–30. http://dx.doi.org/10.1017/s0036930610000396.

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AbstractThis article attempts to show that Karl Barth and Thomas Aquinas are not as divergent as often thought. Taking Eugene Rogers's argument as a working hypothesis, I argue for two points of convergence between Barth and Aquinas, specifically on their understandings of analogy. First, both root analogy in christology. Using Christ as the great magister, Aquinas shows how Christ teaches us to see him, despite its difficulty, in his trinitarian divinity. Barth, using the imagery of the prodigal son, discusses how the incarnation places humanity in an ontological relationship within God's own dialogue within the Trinity. Second, both understand analogy as a theological practice, not a metaphysical mechanism or abstract doctrine, though metaphysics and doctrine are at play in their work. Both Aquinas and Barth attempt to train their readers in the judgement necessary to speak truthfully about God. This analogical relationship between Barth and Aquinas I call the analogia Christi.

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Gresham, John L. "The Social Model of the Trinity and Its Critics." Scottish Journal of Theology 46, no. 3 (August 1993): 325–43. http://dx.doi.org/10.1017/s0036930600044859.

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One of the analogies used by the Cappadocian Fathers and other early theologians to illustrate the doctrine of the Trinity was the social analogy in which Father, Son and Spirit were likened to three human persons. Beginning with Augustine however, Christian Theology, particularly in the Western Church, shifted away from the social to the psychological analogy. Augustine found analogies to the Trinity in all of creation but the clearest analogy to the Trinity, in fact its unique image, was the human soul. The divine image was not found in the union of three persons but in the unity of three activities, remembering, knowing, willing in the individual human soul. The social analogy reappeared in the twelfth century in Richard of St Victor's argument for the existence of three persons in God based on the premise that supreme charity required shared interpersonal love. Though some of Richard's insights were taken up by Bonaventura, the impact of his trinitarian theology was overshadowed by the dominant influence of Thomas Aquinas with his masterful use of the psychological analogy to probe and illuminate the inner being of the divine Trinity. Following Aquinas's further development of Augustine's psychological analogy, the interpersonal approach of the social analogy all but disappeared from subsequent trinitarian theology. Even with a later shift away from the Augustinian-Thomistic model, modern theology retained its unipersonal image of the trinitarian God.

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Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern." Ecclesiastical Law Journal 23, no. 1 (January 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.

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In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.

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Burns, Robert M. "The Divine Simplicity in St Thomas." Religious Studies 25, no. 3 (September 1989): 271–93. http://dx.doi.org/10.1017/s0034412500019855.

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In the Summa Theologiae ‘simplicity’ is treated as pre–eminent among the terms which may properly be used to describe the divine nature. The Question in which Thomas demonstrates that God must be ‘totally and in every way simple’ (1.3.7) immediately follows the five proofs of God's existence, preceding the treatment of His other perfections, and being frequently used as the basis for proving them. Then in Question 13 ‘univocal predication' is held to be ‘impossible between God and creatures’ so that at best ‘some things are said of God and creatures analogically’ because of the necessity of using ‘various and multiplied conceptions’ derived from our knowledge of created beings to refer to what in God is simple for ‘the perfections flowing from God to creatures… pre–exist in God unitedly and simply, whereas in creatures they are received divided and multiplied’ (1.13.5). In line with this, in the De Potentia Dei the treatment of analogical predication is integrated into that of ‘the Simplicity of the Divine Essence’ (Q 7). Moreover, it lies at the root of Thomas's rejection of any possibility of a Trinitarian natural theology such as, for instance, St Anselm or Richard of St Victor had attempted to develop, on the grounds that ‘it is impossible to attain to the knowledge of the Trinity by natural reason’ since ‘we can know what belongs to the unity of the essence, but not what belongs to the distinction of the persons’ (1.32.1). Even modern minds sympathetic to Thomas have clearly found it difficult to understand his concern for the divine simplicity: in his Aquinas Lecture Plantinga speaks for many in stating that it is ‘a mysterious doctrine’ which is ‘exceedingly hard to grasp or construe’ and ‘it is difficult to see why anyone should be inclined to accept it’. Not surprisingly, therefore, some of the most widely read twentieth–century commentators on Aquinas have paid little attention to it. Increased interest has recently been shown in it, but a number of discussions pay insufficient attention to the historical context out of which Thomas's interest in the doctrine emerged, and consequently tend to misconstrue its nature.

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김옥주. "Understanding of the Procession of the Holy Spirit from the Son: Focusing on the Doctrine of Trinity of Thomas Aquinas." Theological Forum 80, no. ll (June 2015): 79–109. http://dx.doi.org/10.17301/tf.2015.80..004.

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Schlesinger, Eugene R. "Trinity, incarnation and time: a restatement of the doctrine of God in conversation with Robert Jenson." Scottish Journal of Theology 69, no. 2 (April 8, 2016): 189–203. http://dx.doi.org/10.1017/s0036930616000053.

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AbstractThis article engages Robert W. Jenson on the question of the relation between the immanent Trinity and the person Jesus of Nazareth and proposes a restatement of the doctrine of God that takes into account his concerns. I note that many of the criticisms levelled against Jenson are contradictory and offer instead a rearticulation of Thomas Aquinas's doctrine of God, refracted through the theology of Hans Urs von Balthasar, as a more viable mode of engaging Jenson's ideas. In particular, I suggest ananalogia temporalisrooted in the divine processions to account for the relationship between time and eternity, thereby showing how Thomas's theology can both accommodate and benefit from many of Jenson's insights, while also avoiding the more serious charges levelled against him.

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Kelly, Charles J. "Classical Theism and the Doctrine of the Trinity." Religious Studies 30, no. 1 (March 1994): 67–88. http://dx.doi.org/10.1017/s0034412500022733.

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It is well known that Augustine, Boethius, Anselm and Aquinas participated in a tradition of philosophical theology which determined God to be simple, perfect, immutable and timelessly eternal. Within the parameters of such an Hellenic understanding of the divine nature, they sought a clarification of one of the fundamental teachings of their Christian faith, the doctrine of the Trinity. These classical theists were not dogmatists, naively unreflective about the very possibility of their project. Aquinas, for instance, explicitly worried about and fought to dispel the seeming contradiction between the philosophical requirement of divine simplicity and the creedal insistence on a threefold personhood in God.1 Nevertheless, doubts abound. Philosophers otherwise friendly to Classical Theism (CT) still remain unsure about the coherence of affirming a God that is at once absolutely simple and triune.2 A less friendly critic has even suggested that the theory of divine simplicity pressured Augustine and his medieval followers away from recognizing that real complexity within the life of God which Trinitarianism expresses.3

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Emery, Gilles. "Kenosis, Christ, and the Trinity in Thomas Aquinas." Nova et vetera 17, no. 3 (2019): 839–69. http://dx.doi.org/10.1353/nov.2019.0054.

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Kaczor, Christopher. "Thomas Aquinas on the Development of Doctrine." Theological Studies 62, no. 2 (May 2001): 283–302. http://dx.doi.org/10.1177/004056390106200203.

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Ferraro, Joseph. "St. Thomas Aquinas and Modern Catholic Doctrine." Monthly Review 38, no. 2 (June 2, 1986): 13. http://dx.doi.org/10.14452/mr-038-02-1986-06_2.

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Dissertations / Theses on the topic "Trinity; Doctrine; Thomas Aquinas"

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Iribarren, Isabel. "The Trinitarian controversy between Durandus of St Pourcain and the Dominican Order in the early fourteenth century : the limits of theological dissent." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365635.

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Raffray, Matthieu. "« De Relativis » : La doctrine des relatifs jusqu’aux synthèses d’Albert le Grand et de Thomas d’Aquin." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040095.

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Le primat de la relation est une caractéristique fondamentale des philosophies contemporaines comme des évolutions récentes de la théologie : le but de cette étude est de retracer les développements de la notion de relation jusqu’aux grandes synthèses théologiques du 13è siècle, afin d’évaluer les fondements historiques et la légitimité conceptuelle des relationalismes contemporains. Après avoir étudié la naissance d’une ontologie des êtres relatifs chez Platon et Aristote, ainsi qu’à travers les ambiguïtés de leurs transmissions, nous montrons comment les théologiens de l’Antiquité ont exploité ces fondements philosophiques, autour des modèles de « l’attribution différenciée » chez Augustin et de « l’accidentalité différenciée » chez Boèce. Au 12è siècle, ces modèles antiques ont à leur tour donné lieu à un changement de paradigme, au sujet de la predicatio in divinis, de Gilbert de Poitiers jusqu’à Pierre Lombard. Nous centrons alors notre étude sur les synthèses sententiaires d’Albert le Grand et de Thomas d’Aquin, qui exploitent l’un et l’autre la notion comme l’élément clef d’une description unitaire et structurée de l’édifice théologique. Albert emploie une notion typiquement aristotélicienne de la relation comme instrument pour édifier une théologie cohérente et rationnelle ; Thomas développe ces intuitions albertiennes et met en œuvre une vue ordonnée du Monde dans ses rapports avec Dieu, dont la condition, contrairement à de nombreuses lectures thomistes, est la stricte accidentalité de l’être relatif. A l’issue de ce parcours historique, on aura donc mis en évidence la tentation platonisante qui constitue la source conceptuelle des relationalismes contemporains
The primacy of relation is a fundamental characteristic of contemporary philosophies as well as recent evolutions of Christian theology: the goal of this study is to describe the first developments of the notion of relation up to the great theological synthesis of the 13th century, in order to evaluate the historical foundations and the conceptual validity of the contemporary “relationalisms”. After studying the birth of the ontology of relative beings by Plato and Aristotle, as well as through the ambiguities of their transmissions, we show how the theologians of Antiquity exploited those philosophical sources using two models: the “differentiated attribution” with Augustine, and the “differentiated accidentality” with Boethius. During the 12th century, those two antique models became in their turns the origin of a change of paradigm on the problem of predicatio in divinis, from Gilbert of Poitiers to Peter Lombard. We then center our study on the sentential synthesis of Albert the Great and Thomas Aquinas, who both exploited the notion of relation as a key-element of a united and well-structured description of their theological thought. Albert uses a typical Aristotelian notion of relation as a tool for building a coherent and rational theology; Thomas develops those albertian intuitions and organizes a well-ordered view of the World in its relations to God, whose condition, contrary to many thomistic interpretations, is a strictly accidental conception of the relative beings. At the end of this historical path, we will then have shown the Platonist temptation which constitutes the conceptual source of the contemporary “relationalisms”

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Duby, Steven J. "Divine simplicity : a dogmatic account." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.

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This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.

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Shimek, John Paul. "Thomas Aquinas on just war." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0661.

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Sanders, Jennifer Marie. "The Trinitarian Telos of the Summa theologiae: Thomas’s Application of the Aristotelian Ordo Disciplinae to Sacra Doctrina in light of his Augustinian Heritage." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107650.

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Thesis advisor: Dominic Doyle
I argue for a performative reading of the Summa theologiae in relation to Thomas Aquinas’s coordination of the trinitarian processions with the trinitarian image and the process of teaching and learning. Specifically, I argue that the Summa is skillfully arranged in order to initiate the student into the graced process of conceiving words about the Triune God that burst forth into love—the very processions by which we are ad imaginem Dei and become more like God. Learning to speak truly and love rightly prepares students to preach about God within their culture, just as Thomas’s own efforts to preach the trinitarian mystery indicate. My argument takes into account Thomas’s life as a Dominican preacher and teacher in thirteenth-century Europe as well as his theology of the mixed life of contemplation and action. With respect to the latter, Thomas maintained that the Dominican must draw in contemplation what he will pour out later on in preaching (contemplata aliis tradere). Thomas wrote the Summa theologiae with this pastoral orientation in mind. In light of this historical context, I argue that the Summa is a performative text and transformative encounter with sacra doctrina written to prepare Dominican students to hand on the fruits of their contemplation. This interpretation of the Summa theologiae and Thomas’s trinitarian theology enriches standard contemporary interpretations of the psychological analogy
Thesis (PhD) — Boston College, 2017
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Lai, Poon Y. "[A comparative study of Mo-Tze's universal love and Thomas Aquinas' charity]." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Thesis (M.C.S.)--Regent College, 1995.
Chinese text and title page, with English summary and bibliography of English references. Author's name taken from microfiche header; English title from English summary. Includes bibliographical references (leaves 92-95).

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Twetten, Walter S. "The doctrine of divine simplicity in Thomas Aquinas and a contemporary defense." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Archer, Matthew D. "Proclaiming Christ: Thomas Aquinas and Karl Barth on Handing on the Word of God in Human Words." University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1468582662.

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Thimell, Daniel P. "Grace, law and the doctrine of God in the theologies of St Thomas Aquinas, John Calvin and John McLeod Campbell : a comparative study." Thesis, University of Aberdeen, 1992. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=216223.

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This study compares and contrasts the various understandings of grace and law found in St. Thomas, Calvin, and McLeod Campbell, noting how they are grounded in certain conceptions of the nature of God. St. Thomas' metaphysic of final causality yields an abstract God of Pure Act who is fundamentally self-determined will, and who therefore can issue a double decree, and even establish a kind of semipelagianism, for sinners having received the first grace, must cooperate with grace in order to be restored to a state of justice. In this manner, the nature of God as loving and gracious is called into question. Calvin, without consciously responding to the details of the thomist synthesis, presents an evangelical critique of medieval theology, grounded in his conviction that God is gracious in his self-giving in the humanity of his Son for the salvation of the world. Calvin maintains the double decree, although out of harmony with his fundamental insights regarding God's nature. It serves as a defense of sola gratia. but at the expense of creating a voluntaristic wedge between the being and act of a God who is not truly loving or gracious. Campbell engages in a Christological critique of Calvin, urging that if Christ is truly the only revelation of God then God is a loving Father in his inmost life, whose will for the human race is undivided in his desire that all be reconciled in the humanity of his Son. In his death Jesus says Amen to the divine judgment upon human sin, removing the barrier for all to return.

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De-Spain, Benjamin Ross. "Hope for the doctrine of the divine ideas : a study on the habit of thinking theologically in the Summa Theologiae of Thomas Aquinas." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11530/.

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This thesis offers a reconstructive reading of Thomas’s doctrine of the divine ideas, and its contribution to his pedagogical efforts in the Summa Theologiae to train its readers in the habit of thinking theologically. I argue that through a series of primary and peripheral gestures, Thomas appropriates the doctrine of the divine ideas to help guide his readers from the confession of faith to the understanding of humanity’s creational and soteriological dependence on God. Accordingly, Thomas’s multilevel integration of the divine ideas into the Summa typifies the convergence of faith and reason that defines the nature of theological discourse in his exposition of sacra doctrina. More specifically, this integration reflects Thomas’s understanding of the theological task as the contemplative process of discerning the fittingness (convenientia) of God’s actions revealed in the mysteries of faith. Following the pedagogical structure of the Summa, then, Thomas uses the doctrine of the divine ideas to help discern the mysteries of creation and salvation. Corresponding to this pedagogical repurposing of the divine ideas, Thomas’s intimations and subtle references to the divine ideas throughout the Summa are designed to direct the reader’s attention to the goal of theological inquiry, which is the contemplative vision of God. He does this by utilizing the divine ideas both to prepare his readers for his theological exposition on God’s creational activity and providential oversight of all that exists and supplement their understanding of these issues. Thomas’s theological appropriation of the divine ideas is, therefore, grounded in the unity of his exposition on the trinitarian life of God, which demonstrates that his integration and elevation of the doctrine is rooted in his understanding of theological inquiry as a pedagogical response to God’s self-disclosure in scripture. This process of appropriating and elevating the doctrine of the divine ideas into dialogue with the mysteries of faith culminates when Thomas extends the grammar of the divine ideas into his theological reflections on Christ’s salvific work and humanity’s response.

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Books on the topic "Trinity; Doctrine; Thomas Aquinas"

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Butterworth, Edward Joseph. The doctrine of the Trinity in Saint Thomas Aquinas and Saint Bonaventure. Ann Arbor, MI: University Microfilms International, 1985.

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The trinitarian theology of Saint Thomas Aquinas. Oxford: Oxford University Press, 2007.

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God the Father in the theology of St. Thomas Aquinas. New York: P. Lang, 2013.

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Cunningham, Francis L. B. The indwelling of the Trinity: A historico-doctrinal study of the theory of St. Thomas Aquinas. Eugene, Ore: Wipf & Stock, 2008.

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Hall, Douglas C. The Trinity: An analysis of St. Thomas Aquinas' Expositio of the De Trinitate of Boethius. Leiden: E.J. Brill, 1992.

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Thomas. Faith, reason and theology: Questions I-IV of his Commentary on the De Trinitate of Boethius. Toronto: Pontifical Institute of Mediaeval Studies, 1987.

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Christopher, Hughes. On a complex theory of a simple God: An investigation in Aquinas' philosophical theology. Ithaca: Cornell University Press, 1989.

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Sparrow, Mary Frances. The praeambula fidei according to St. Thomas Aquinas. Ann Arbor, MI: University Microfilms International, 1989.

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A Trinitarian Theology of Law: In Conversation with Jürgen Moltmann, Oliver O'Donovan and Thomas Aquinas. Milton Keynes: Authentic Media, 2009.

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Imago Trinitatis: Die Gottebenbildlichkeit des Menschen in der Theologie des Thomas von Aquin. Freiburg: Herder, 2000.

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Book chapters on the topic "Trinity; Doctrine; Thomas Aquinas"

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Harkins, Franklin T. "The trinity." In Thomas Aquinas, 63–82. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429329197-4.

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Harkins, Franklin T. "Sacred doctrine." In Thomas Aquinas, 13–36. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429329197-2.

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Bertato, Fábio Maia. "The Logic of the Trinity and the Filioque Question in Thomas Aquinas: A Formal Approach." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 137–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43535-6_9.

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RIKHOF, HERWI. "Trinity." In The Theology of Thomas Aquinas, 36–57. University of Notre Dame Press, 2010. http://dx.doi.org/10.2307/j.ctvpj7g49.8.

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EMERY, GILLES. "Trinity and Creation." In The Theology of Thomas Aquinas, 58–76. University of Notre Dame Press, 2010. http://dx.doi.org/10.2307/j.ctvpj7g49.9.

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Van Nieuwenhove, Rik. "Charity, Contemplation, and Participation in the Trinity." In Thomas Aquinas and Contemplation, 126–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895295.003.0006.

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Whereas the contemplative act consists essentially in the operation of the intellect, the will and charity are also involved insofar as charity moves us to contemplation, and delight naturally accompanies it. Insofar as love moves us towards contemplation, which then ensues in delight when the intellect apprehends truth, a trinitarian dimension is implied in contemplation, that is, a participation in the generation of the Word and the procession of the Holy Spirit as Love. The chapter also considers how charity redirects our entire affectivity towards God, thereby creating a radical theocentric disposition of gratuity, which is key to the leisurely nature of contemplation.

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Davies, Brian. "The Trinity and Christ." In Thomas Aquinas on God and Evil, 97–112. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199790890.003.0009.

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"The Trinity." In Divine being and its relevance according to Thomas Aquinas, 140–67. BRILL, 2019. http://dx.doi.org/10.1163/9789004413993_016.

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Emery Op, Gilles, and Francesca Aran Murphy. "The Revelation of the Trinity." In The Trinitarian Theology of Saint Thomas Aquinas, 7–17. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199582211.003.0002.

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Legge, O.P., Dominic. "The Hypostatic Union and the Trinity." In The Trinitarian Christology of St Thomas Aquinas, 103–28. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780198794196.003.0005.

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