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

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Published: 4 June 2021
Last updated: 1 February 2022

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1

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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2

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

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3

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

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4

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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5

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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6

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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7

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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8

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

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9

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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10

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

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11

Rogers, Eugene F. Thomas Aquinas and Karl Barth: Sacred doctrine and the natural knowledge of God. Notre Dame: University of Notre Dame Press, 1995.

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12

Cook, Edward. The deficient cause of moral evil according to Thomas Aquinas. Washington, D.C: Paideia Publishers and the Council for Research in Values and Philosophy, 1996.

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13

Cook, Edward. The deficient cause of moral evil according to Thomas Aquinas. Washington, D.C: Paideia Publishers, 1995.

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14

Das Filioque bei Thomas von Aquin: Eine Untersuchung zur dogmengeschichtlichen Stellung, theologischen Struktur und ökumenischen Perspektive der thomanischen Gotteslehre. Frankfurt am Main: P. Lang, 1994.

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15

God in Himself: Aquinas' doctrine of God as expounded in the Summa theologiae. Oxford [Oxfordshire]: Oxford University Press, 1987.

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16

Schneiders, Mary C. The doctrine of pre-existence of Christ in Thomas Aquinas and Karl Barth: A critical comparison. Ann Arbor, MI: University Microfilms International, 1985.

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17

Knowing the unknowable God: Ibn-Sina, Maimonides, Aquinas. Notre Dame, Ind: University of Notre Dame Press, 1986.

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18

Chellamony, Mariadasan. A study on Swami Vivekananda's doctrine of 'real man': With special reference to the Christian view of man according to St. Thomas Aquinas. Romae: [s.n.], 1999.

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19

Aureada, José Antonio E. The language of the grace of God: A re-evaluation of the analogical character of sanctifying grace according to St. Thomas Aquinas. Romae: Pontificia Studiorum Universitas a S. Thoma Ag. in Urbe, 1994.

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20

Natura pura: On the recovery of nature in the doctrine of grace. New York: Fordham University Press, 2010.

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21

God's permission of sin: negative or conditioned decree?: A defense of the doctrine of Francisco Marin-Sola, O.P. based on the principles of Thomas Aquinas. Fribourg: Academic Press Fribourg, 2009.

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22

The unchanging God of love: A study of the teaching of St. Thomas Aquinas on divine immutability in view of certain contemporary criticism of this doctrine. Fribourg, Suisse: Éditions universitaires, 1986.

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23

Vinson, William Edward. The kingdom of God according to Thomas Aquinas: A study of the relationship between Thomas's philosophy and the theology reflected in his doctrine of church and state. Ann Arbor, MI: University Microfilms International, 1987.

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24

The dawn of the invisible: The reception of the platonic doctrine on beauty in the Christian middle ages : Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa. Münster: Verlagshaus Monsenstein und Vannerdat, 2010.

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25

Emery, Gilles. The Trinitarian Theology of St Thomas Aquinas. Oxford University Press, USA, 2007.

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26

Emery, Gilles, and Francesca Aran Murphy. The Trinitarian Theology of St Thomas Aquinas. Oxford University Press, USA, 2010.

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27

A Trinitarian Anthropology: Adrienne von Speyr and Hans Urs von Balthasar in Dialogue with Thomas Aquinas. The Catholic University of America Press, 2014.

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28

Meyendorff, John, and Michael J. Fahey. Trinitarian Theology East and West: St. Thomas Aquinas-St. Gregory Palamas (Patriarch Athenagoras memorial lectures). Holy Cross Pr, 1986.

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29

Lyons, Nathan. Signs in the Dust. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190941260.001.0001.

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Modern thought is characterised, according to Bruno Latour, by a dichotomy of meaningful culture and unmeaning nature. Signs in the Dust uses medieval semiotics to develop a new theory of nature and culture that resists this familiar picture of things. Through readings of Thomas Aquinas, Nicholas of Cusa, and John Poinsot (John of St Thomas), it offers a semiotic analysis of human culture in both its anthropological breadth as an enterprise of creaturely sign-making and its theological height as a finite participation in the Trinity, which can be understood as an absolute ‘cultural nature’. Signs then extends this account of human culture backwards into the natural depth of biological and physical nature. It puts the biosemiotics of its medieval sources, along with Félix Ravaisson’s philosophy of habit, into dialogue with the Extended Evolutionary Synthesis in contemporary biology, to show that a cultural dimension is present through the whole order of nature and the whole of natural history. It also retrieves Aquinas’ doctrine of intentions in the medium to show how signification can be attributed in a diminished way to even inanimate nature. The phenomena of human culture are reconceived then not as breaks with a meaningless nature but instead as heightenings and deepenings of natural movements of meaning that long precede and far exceed us. Against the modern divorce of nature and culture, then, the argument of Signs in the Dust is that culture is natural and nature is cultural, through and through.
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30

Legge, Dominic. Trinitarian Christology of St Thomas Aquinas. Oxford University Press, 2018.

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31

Levering, Matthew. Scripture and Metaphysics: Aquinas and the Renewal of Trinitarian Theology. Wiley & Sons, Incorporated, John, 2008.

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32

Levering, Matthew. Scripture and Metaphysics: Aquinas and the Renewal of Trinitarian Theology. Wiley & Sons, Incorporated, John, 2008.

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33

Cox, Rory. The Ethics of War up to Thomas Aquinas. Edited by Seth Lazar and Helen Frowe. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199943418.013.19.

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This chapter explores major developments in concepts of justified warfare and norms of military conduct over nearly 2,000 years. From at least the first millennium BC, ideas about the justice of war and customary norms regulating combat were developed by Western societies. Throughout the ancient and medieval worlds, war was subjected to varying degrees of ethical analysis, as well as being influenced by social pragmatism. Examining a variety of evidence, this chapter argues that the two branches of just war doctrine, jus ad bellum and jus in bello, developed hand-in-hand and should be seen as an integrated whole. This intermingling of jus ad bellum and jus in bello concerns produced a sophisticated and complex body of ethical thought about war—embodied in the systematic analysis of medieval canon lawyers and theologians—and ultimately provided the essential building blocks for modern just war doctrine.
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34

Tallon, Andrew, and Bernard Montagnes. The Doctrine of the Analogy of Being According to Thomas Aquinas (Marquette Studies in Philosophy). Marquette University Press, 2004.

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35

Seeley, Andrew T. St. Thomas Aquinas on the necessity of the gifts of the Holy Spirit for salvation. 1995.

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36

Goris, Harm J. M. J., Rikhof Herwi 1948-, and Schoot Henk J. M, eds. Divine transcendence and immanence in the work of Thomas Aquinas: A collection of studies presented at the Third Conference of the Thomas Instituut te Utrecht, December 15-17, 2005. Leuven: Peeters, 2009.

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37

Goris, Harm J. M. J., Rikhof Herwi 1948-, and Schoot Henk J. M, eds. Divine transcendence and immanence in the work of Thomas Aquinas: A collection of studies presented at the Third Conference of the Thomas Instituut te Utrecht, December 15-17, 2005. Leuven: Peeters, 2009.

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38

Goris, Harm J. M. J., Rikhof Herwi 1948-, and Schoot Henk J. M, eds. Divine transcendence and immanence in the work of Thomas Aquinas: A collection of studies presented at the Third Conference of the Thomas Instituut te Utrecht, December 15-17, 2005. Leuven: Peeters, 2009.

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39

Rogers, Eugene F. Thomas Aquinas and Karl Barth: Sacred Doctrine and the Natural Knowledge of God (Revisions, a Series of Books on Ethics). University of Notre Dame Press, 1999.

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40

Douglas C., M.D. Hall. The Trinity: An Analysis of St. Thomas Aquinas' Expositio of the De Trinitate of Boethius (Studien Und Texte Zur Geistesgeschichte Des Mittelalters). Brill Academic Publishers, 1992.

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41

Levering, Matthew, and Marcus Plested, eds. The Oxford Handbook of the Reception of Aquinas. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780198798026.001.0001.

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The purpose of this Handbook is to provide the first one-volume survey of Catholic, Orthodox, and Protestant philosophical and theological reception of Thomas Aquinas over the past 750 years. In addition to chapters surveying the key figures and time periods in the reception of Aquinas across confessional divides, the Handbook also includes chapters on central philosophical and theological themes that exhibit the main lines of what any adequate reception of Aquinas would need to communicate. Figures and major schools studied for their reception (whether critical or appreciative) of Aquinas’ theology include Scotus and Ockham, the Byzantine scholastics, Meister Eckhart, Durandus, Martin Luther, John Calvin, Cardinal Cajetan, the Council of Trent, the leading theologians of the Spanish ‘Golden Age’, the Reformed and Lutheran scholastics, the combatants in the de auxiliis controversy, the Catholic Thomistic commentatorial tradition, early modern and modern Orthodox readers of Aquinas, Joseph Kleutgen and the First Vatican Council, the Catholic neo-scholastics, Jacques Maritain, Étienne Gilson, Josef Pieper, the transcendental Thomists, the main figures of the nouvelle théologie, Karl Barth, Elizabeth Anscombe and Peter Geach, analytic Thomism, and postliberal Thomism. Specialized areas of reception treated by the Handbook include philosophy of nature, metaphysics, ethics, the human person, the natural knowledge of God, politics and law, the Trinity, creation and fall, providence, nature and grace, Jesus Christ, sacraments, and eschatology. The Handbook opens with an introductory study by the eminent Thomist Jean-Pierre Torrell, OP, which sets the stage for the remaining chapters.
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42

Jan, Aertsen, and Pickavé Martin, eds. Die Logik des Transzendentalen: Festschrift für Jan A. Aertsen zum 65. Geburtstag. Berlin: Walter de Gruyter, 2003.

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43

Burrell, David B. Knowing The Unknowable God: Theology. University of Notre Dame Press, 1992.

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44

Massa, Mark S. The End of the Catholic Nineteenth Century in 1968. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851408.003.0002.

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This chapter narrates the promulgation of Pope Paul VI’s famous letter on birth control in 1968, and the unfavorable response it received by Catholic theologians. It offers a historical overview of how St. Thomas Aquinas utilized Aristotle’s idea of natural law, making that concept basic in Catholic sexual teaching. The author describes the nineteenth-century followers of Aquinas as “neo-scholastics” who prided themselves on a systematic interpretation of Catholic doctrine in light of an unchanging law embedded in an almost objectivist understanding of “nature” by God, discoverable by human reason, the moral implications of which were equally unchanging. The author argues that it was this rigid nineteenth-century neo-scholastic natural law tradition that helped to set up the collapse within the American Catholic community in the decades after the 1960s.
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45

Platt, Andrew R. One True Cause. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190941796.001.0001.

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The French philosopher Nicolas Malebranche popularized the doctrine of occasionalism in the late seventeenth century. Occasionalism is the thesis that God alone is the true cause of everything that happens in the world, and created substances are merely “occasional causes.” This doctrine was originally developed in medieval Islamic theology, and was widely rejected in the works of Christian authors in medieval Europe. Yet despite its heterodoxy, occasionalism was revived starting in the 1660s by French and Dutch followers of the philosophy of René Descartes. Since the 1970s, there has been a growing body of literature on Malebranche and occasionalism. There has also been new work on the Cartesian occasionalists before Malebranche—including Arnold Geulincx, Gerauld de Cordemoy, and Louis de la Forge. But to date there has not been a systematic, book-length study of the reasoning that led Cartesian thinkers to adopt occasionalism, and the relationship of their arguments to Descartes’s own views. This book expands on recent scholarship, to provide the first comprehensive account of seventeenth-century occasionalism. Part I contrasts occasionalism with a theory of divine providence developed by Thomas Aquinas, in response to medieval occasionalists; it shows that Descartes’ philosophy is compatible with Aquinas’ theory, on which God “concurs” in all the actions of created beings. Part II reconstructs the arguments of Cartesians—such as Cordemoy and La Forge—who used Cartesian physics to argue for occasionalism. Finally, it shows how Malebranche’s case for occasionalism combines philosophical theology with Cartesian metaphysics and mechanistic science.
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46

Marenbon, John. 1. Introduction. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199663224.003.0001.

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For many, Thomas Aquinas is almost a synonym for medieval philosophy, locating it in Western Europe and principally from the early 13th to the mid-14th century. Medieval philosophy is also seen as a monolithic Church doctrine. The Introduction attempts to clarify three common misconceptions concerning medieval philosophy. First, medieval philosophy was practised all over the world. Second, considering the continuity of traditions, medieval philosophy can be seen to stretch from ad 200 to 1700. Finally, medieval philosophy is not theology in disguise. The four main branches of medieval philosophy are Latin Christian philosophy, as practised throughout Western Europe; Greek Christian philosophy, as developed in the Byzantine Empire; Arabic philosophy; and Jewish philosophy.
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47

Rovira, Mónica García-Salmones. Natural Rights in Albert the Great. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0008.

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Paying careful attention to his use of language, this chapter introduces Albert the Great’s contribution to natural rights into the scholarly debate between subjective and objective rights. Teacher of Thomas Aquinas, Albert’s work on ius naturale has been overshadowed in many aspects by the significance and impact of his student’s. However, Albert’s early appearance on the stage of empirical sciences as a student of nature has been widely recognized. Eclectic in his use of sources, Albert would generously use Stoic writings, and would become as well a first-rate commentator of Aristotle’s works. As a theologian, Albert’s Augustinian influences cannot be neglected. The text examined here, De bono (1242), constitutes an early and thorough elaboration of an original doctrine of natural right and, importantly, of natural rights.
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48

Pawl, Timothy. In Defense of Extended Conciliar Christology. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834144.001.0001.

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This book examines the logical consistency and coherence of Extended Conciliar Christology—the Christological doctrine that results from conjoining Conciliar Christology, the Christology of the first seven ecumenical councils of the Christian Church, with five additional theses. These theses are: the claim that multiple incarnations are possible; the claim that Christ descended into hell during his three days of death; the claim that Christ’s human will was free; the claim that Christ was impeccable; and the claim that Christ, via his human intellect, knew all things past, present, and future. These five theses, while not found in the first seven ecumenical councils, are common in the Christian theological tradition. For just one example, St Thomas Aquinas affirmed all five extensions. The main question asked in this book is whether these five theses, when conjoined with Conciliar Christology, imply a contradiction. This book does not undertake to defend the truth of Extended Conciliar Christology. Rather, it shows that the extant philosophical objections to Extended Conciliar Christology fail.
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49

Decock, Wim, Bart Raymaekers, and Peter Heyrman, eds. Neo-Thomism in Action. Leuven University Press, 2021. http://dx.doi.org/10.11116/9789461664211.

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In his encyclical Aeterni Patris (1879), Pope Leo XIII expressed the conviction that the renewed study of the philosophical legacy of Saint Thomas Aquinas would help Catholics to engage in a dialogue with secular modernity while maintaining respect for Church doctrine and tradition. As a result, the neo-scholastic framework dominated Catholic intellectual production for nearly a century thereafter. This volume assesses the societal impact of the Thomist revival movement, with particular attention to the juridical dimension of this epistemic community. Contributions from different disciplinary backgrounds offer a multifaceted and in-depth analysis of many different networks and protagonists of the neo-scholastic movement, its institutions and periodicals, and its conceptual frameworks. Although special attention is paid to the Leuven Institute of Philosophy and Faculty of Law, the volume also discloses the neo-Thomist revival in other national and transnational contexts. By highlighting diverse aspects of its societal and legal impact, Neo-Thomism in Action argues that neo-scholasticism was neither a sterile intellectual exercise nor a monolithic movement. The book expands our understanding of how Catholic intellectual discourse communities were constructed and how they pervaded law and society during the late 19th century and the first half of the 20th century.
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50

Zahl, Simeon. The Holy Spirit and Christian Experience. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198827788.001.0001.

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This book presents a fresh vision for Christian theology that foregrounds the relationship between theological ideas and the experiences of Christians. It argues that theology is always operating in a vibrant landscape of feeling and desiring, and shows that contemporary theology has often operated in problematic isolation from these experiential dynamics. It then argues that a theologically serious doctrine of the Holy Spirit not only authorizes but requires attention to Christian experience. Against this background, the book outlines a new methodological approach to Christian theology that attends to the emotional and experiential power of theological doctrines. This methodology draws on recent interdisciplinary research on affect and emotion, which has shown that affects are powerful motivating realities that saturate all dimensions of human thinking and acting. In the process, the book also explains why contemporary theology has often been ambivalent about subjective experience, and demonstrates that current discourse about God’s activity in the world is often artificially abstracted from experience and embodiment. The book culminates in a proposal for a new experiential and pneumatological account of the theology of grace that builds on this methodology. Focusing on the work of the Holy Spirit in salvation and sanctification, it retrieves insights from Augustine, Luther, and Philip Melanchthon to present an affective and Augustinian vision of salvation as a pedagogy of desire. In articulating this vision, the book engages critically with recent emphasis on participation and theosis in Christian soteriology and charts a new path forward for Protestant theology in a landscape hitherto dominated by the theological visions of Karl Barth and Thomas Aquinas.
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