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Journal articles 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

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Duan, Dezhi, and Dunhua Zhao. "On Thomas Aquinas’ doctrine of materia signata." Frontiers of Philosophy in China 4, no. 4 (November 11, 2009): 552–62. http://dx.doi.org/10.1007/s11466-009-0036-z.

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12

Domenic, D’Ettore. "Thomas Sutton’s Doctrine of Analogy: Revisiting a Continuator of Thomas Aquinas." Nova et vetera 14, no. 4 (2016): 1153–74. http://dx.doi.org/10.1353/nov.2016.0074.

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13

Walker, David A. "Trinity and Creation in the Theology of St. Thomas Aquinas." Thomist: A Speculative Quarterly Review 57, no. 3 (1993): 443–55. http://dx.doi.org/10.1353/tho.1993.0021.

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14

Choi, Eun-Sun. "The Meaning of Personality in View of Aquinas’ Doctrine of the Trinity." Korean Society for the Study of Moral Education 28, no. 3 (December 31, 2016): 115–38. http://dx.doi.org/10.17715/jme.2016.12.28.3.115.

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15

Golubiewski, Wojciech. "Thomas Aquinas and Natural Patterns of Virtuous Conduct." Studia Antyczne i Mediewistyczne 17, no. 51 (December 31, 2019): 31–38. http://dx.doi.org/10.37240/saim.2019.17.52.2.

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In this paper, I draw on the doctrine of Thomas Aquinas to comment on natural patterns of flourishing in human virtuous life. Through the concept of “natural goodness” borrowed from Philippa Foot, I aim to show how in light of Aquinas’s moral philosophy the realm of physical nature serves as an exemplar for human reason and action. While acknowledging a great variety of cultures and the crucial role of free choice in shaping human action, I emphasize the inherent orientation of human freedom towards moral flourishing, as I find it in Aquinas’s doctrine. The desire for happiness and the natural seeds of moral virtues, terms of which the human mind discovers from various instances of natural or morally virtuous action, provide some basic orientation to human virtuous conduct according to reason. The diversity of virtuous flourishing of human lives and cultures has an immense scope according to the degree to which ordered practical reasoning allows and fosters it. At the same time, however, virtuous flourishing depends on and keeps in congruence with the intelligible patterns of nature that reason and virtue imitate.

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16

Conolly, Brian Francis. "Averroes, Thomas Aquinas and Giles of Rome on How is Man Understands." Vivarium 45, no. 1 (2007): 69–92. http://dx.doi.org/10.1163/156853407x183180.

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AbstractGiles of Rome, in his early treatise, De plurificatione possibilis intellectus, criticizes the arguments of Thomas Aquinas against the Averroist doctrine of the uniqueness of the possible intellect on the grounds that Aquinas does not fully appreciate the distinction between material and intentional forms and the differences in how these forms are generated. Nevertheless, like Aquinas, he argues that Averroes' doctrine still results in the apparently absurd consequence that homo non intelligit, i.e., the individual, particular man, this man, does not understand. Giles, however, attempts to respond to certain "radical" Averroists, who, in a bold and clever maneuver, affirm that homo non intelligit. While Giles does effectively argue that homo non intelligit is not the opinion of Averroes, he is unable to demonstrate the absurdity of homo non intelligit in a manner that would be convincing to the Averroists. This is because Giles, like Aquinas, maintains that the intellect is a power of the soul, and thus has a different conception of the relation between body and intellect than do the Averroists, who emphasize the separateness of the intellect.

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17

Anbu, Alwin. "Ens as Transcendental in the Doctrine of St. Thomas Aquinas." Incarnate Word 7, no. 1 (2020): 127–50. http://dx.doi.org/10.5840/tiw2020713.

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18

Rogers, Paul M. "Thomas Aquinas, Prophecy, and the ‘Scientific’ Character of Sacred Doctrine." New Blackfriars 100, no. 1085 (October 29, 2016): 81–103. http://dx.doi.org/10.1111/nbfr.12243.

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19

Kenneth Graff, Thomas. "In societatem filii eius: Predestination in/as Friendship with God in Thomas Aquinas." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 1 (March 1, 2021): 66–85. http://dx.doi.org/10.1515/nzsth-2021-0004.

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Summary This paper proposes a reading of Thomas Aquinas’ doctrine of predestination as fundamentally oriented towards and realized in friendship with God. On this reading, the seemingly disparate questions, “What does it mean to be predestined?” and “What does it mean to grow in friendship with God?” are not only mutually illuminating but ultimately coterminous. In the first part of the paper, I contextualize this theological rapprochement by foregrounding Aquinas’ treatment in the Summa Theologiae of predestination as a Christocentric, communal reality, and by considering friendship with God as the end of Aquinas’ doctrine of grace. In the second part, I attend to Aquinas’ scriptural commentaries on Romans and the Gospel of John, in order to conduct a reading of predestination in/as friendship with God. Ultimately, as invited in friendship and adopted in grace into the life of Christ, God’s ordering of the rational creature to eternal life is nothing other than God’s ordering of humanity as viator to friendship with Himself in the inner life of Trinitarian love itself.

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20

KELLY, DOUGLAS F. "EVANGELICAL REFORMULATIONS OF THE DOCTRINE OF THE TRINITY AND CALVIN ON THE FULL EQUALITY OF ALL PERSONS OF THE TRINITY." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 65–84. http://dx.doi.org/10.35285/ucc4.1.2018.art4.

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In the context of Evangelical reformulations of the Trinity in a new sub-ordinationism, the article reasserts the traditional assertion of the full equality of all persons of the Trinity. To that end, the author exposits John Calvin’s formulation of the Trinity and that of the church fathers, which anticipates Calvin’s doctrine. Crucial to a proper understanding are the distinctions between essence and persons and between the ontological Trinity and each person’s role in redemption. The historical survey concludes with B. B. Warfield’s and Thomas F. Torrance’s assessments of Calvin’s contribution. Finally, three implications linked to our doctrine of God—knowledge, forgiveness, and love—are considered.

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21

Bogatyńska-Kucharska, Anna. "The Doctrine of Double Effect." Forum Philosophicum 25, no. 2 (December 4, 2020): 273–92. http://dx.doi.org/10.35765/forphil.2020.2502.18.

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The aim of the article is to present some of the differences and similari- ties in various versions of the double effect principle (DDE or PDE). The following formulations will be analyzed: that of Thomas Aquinas and two contemporary ap- proaches, namely those of Mangan and Boyle. It will be shown that the presented modern versions vary significantly and the distinction between their intended and only predicted effects is far from clear. As a result, the different contemporary for- mulations of DDE lead to contradictory conclusions, with some justifying what the others condemn. Moreover, it will be demonstrated that, unlike Aquinas, contem- porary authors mostly concentrate on unintentionality condition while neglecting the proportionality requirement. So, unlike Aquinas, they only take into account a narrow scope of cases, where the evil effect occurs with certainty, which leads to a complicated and intricate hypothetical intention test like Donagan’s. It will be shown that, besides its theoretical indistinctness, DDE lead to serious pragmatic risks. It can be quite easily misused as a kind of psychological mechanism to protect self-esteem from a sense of guilt since wrong-doing is treated as merely a predicted unintended effect.

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22

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

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

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23

Hallman, Joseph M. "The Mistake of Thomas Aquinas and the Trinity of A. N. Whitehead." Journal of Religion 70, no. 1 (January 1990): 36–47. http://dx.doi.org/10.1086/488268.

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24

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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25

CERAMI, CRISTINA. "THOMAS D'AQUIN LECTEUR CRITIQUE DU GRAND COMMENTAIRE D'AVERROÈS À PHYS. I, 1." Arabic Sciences and Philosophy 19, no. 2 (September 2009): 189–223. http://dx.doi.org/10.1017/s0957423909990026.

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AbstractThe present article aims to provide a reconstruction of the interpretation offered by Thomas Aquinas of the cognitive process described at the beginning of Aristotle's Physics and of his criticism of Averroes' interpretation. It expounds to this end the exegesis of ancient Greek commentators who opened the debate on this question; then, it puts forward a reconstruction of Aquinas' doctrine by means of other texts of his corpus, as well as an explanation of his criticism of Averroes' exegesis; it finally reconstructs Averroes' interpretation worked out in his Great Commentary to Phys. I, 1, in order to show that Aquinas' disapproval is partly due to an incorrect interpretation of Averroes' divisio textus of Phys. I, 1. It suggests as well that, concerning some fundamental points, Aquinas' exegesis doesn't diverge from the interpretation proposed by Averroes.

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26

한병수. "Medieval Doctrine of Predestination: Centered on the Thought of Thomas Aquinas." Korean Jounal of Systematic Theology ll, no. 53 (December 2018): 165–97. http://dx.doi.org/10.21650/ksst..53.201812.165.

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27

Houck, Daniel W. "Toward a New Account of the Fall, Informed by Anselm of Canterbury and Thomas Aquinas." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 4 (August 26, 2020): 429–48. http://dx.doi.org/10.1177/1063851220952325.

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This article argues that the doctrine of the Fall into sin is necessary to avoid compromising Scriptural teaching on the universality of sin or the goodness of creation. A new theory of the Fall, indebted to Anselm of Canterbury, Thomas Aquinas, and the author’s monograph Aquinas, Original Sin, and the Challenge of Evolution, is proposed, on which the Fall is comparable to the loss of a gifted inheritance.

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Piché, David. "Causa Prima et esse dans le Liber de causis selon Thomas d'Aquin et Siger de Brabant." Dialogue 38, no. 1 (1999): 75–98. http://dx.doi.org/10.1017/s0012217300010167.

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AbstractAfter a presentation of the main onto-theological theses contained in the Liber de causis, the author explains how they were received and interpreted by Thomas Aquinas and Siger of Brabant in their respective commentaries on the short treatise “de primis causis rerum.” Starting from a mistranslation of the word “yliathim,” Thomas “injects” into the De causis his own doctrine of the distinction between being and essence. As for Siger, while he is often regarded as an adversary of Thomas Aquinas, his ideas about the ontological difference between the Prime Cause and the created beings are on the very lines of the Thomasian lecture of the Liber de causis.

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Molnar, Paul D. "The importance of the doctrine of justification in the theology of Thomas F. Torrance and of Karl Barth." Scottish Journal of Theology 70, no. 2 (April 19, 2017): 198–226. http://dx.doi.org/10.1017/s0036930617000072.

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AbstractThis discussion of the interaction between Thomas F. Torrance and Karl Barth first highlights how and why the doctrine of justification binds them together theologically, since each theologian applies this doctrine relentlessly to all aspects of theology. The article then explores how their views of religion illustrate their thinking. Finally, it considers two areas of disagreement between Barth and Torrance regarding the issue of subordination within the doctrine of the Trinity and the possibility of natural theology.

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30

Young, William W. "From Describing to Naming God: Correlating the Five Ways with Aquinas' Doctrine of the Trinity." New Blackfriars 85, no. 999 (September 2004): 527–41. http://dx.doi.org/10.1111/j.1741-2005.2004.00050.x.

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Brenet, Jean-Baptiste. "S'UNIR À L'INTELLECT, VOIR DIEU. AVERROÈS ET LA DOCTRINE DE LA JONCTION AU CŒUR DU THOMISME." Arabic Sciences and Philosophy 21, no. 2 (August 12, 2011): 215–47. http://dx.doi.org/10.1017/s0957423911000026.

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AbstractThe article examines the relation that Aquinas' theory of the beatific vision maintains with Averroes' noetics as presented in his Great Commentary on the De anima. Starting with his Commentary on the Sentences, in which the young Thomas Aquinas offers an explicit transposition of the philosophical intellection of separate substances into the Christian theological order, through to his later works where no mention of it is found, we will endeavour to present the exact nature of these borrowings and to evaluate their accuracy by questioning the conceptual coherence of Aquinas' gesture: could Aquinas base his conception of a vision of God by essence on a noetic construction which was originally part of a system judged both erroneous and contrary to faith? Can one concede theologically, concerning the relation between divine essence and intellect, what one refuses philosophically, concerning the relation between the separate intellect and the body? Although Aquinas and his followers, in the incipient quarrel, assert it to be so, we will indicate how the original paradoxical borrowing maintains something conceptually problematic at the heart of Aquinas' thinking.

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32

Johnson, Adam J. "Stump's Modified Anselmianism." Journal of Reformed Theology 13, no. 3-4 (December 6, 2019): 313–27. http://dx.doi.org/10.1163/15697312-01303011.

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Abstract Eleonore Stump’s Atonement is a sustained and mature reflection on the doctrine by a major scholar, based on a career-long reflection upon the meaning of Christ’s death and resurrection. She attempts to rethink the doctrine, drawing on Thomas Aquinas to formulate an account of Christ’s life, passion, and death, which brings about a psychic or empathic unity between God and human beings. In this essay, I explore historical, biblical, and theological problems with her thesis that prevent it from offering a successful doctrine of the atonement according to her criteria.

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Łuszczyńska, Małgorzata. "Punishment as medicina peccatoris. Reflections on Capital Punishment in St. Thomas Aquinas’ Doctrine." Annales Universitatis Mariae Curie-Skłodowska, sectio G, (Ius) 65, no. 1 (March 21, 2018): 91. http://dx.doi.org/10.17951/g.2018.65.1.91.

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34

Rogers, Eugene F. "Thomas Aquinas and Karl Barth: Sacred Doctrine and the Natural Knowledge of God." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 1 (February 1998): 113–14. http://dx.doi.org/10.1177/106385129800700109.

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35

Bonsor, Jack A. "An Objective Disorder: Homosexual Orientation and God's Eternal Law." Horizons 24, no. 2 (1997): 193–214. http://dx.doi.org/10.1017/s0360966900017138.

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AbstractRecent declarations by the Congregation for the Doctrine of the Faith have disallowed any effort to rethink the tradition's negative evaluation of homosexuality. Citing Thomas Aquinas, the CDF appeals to eternal law as an important warrant for its position. Homosexual orientation is an objective disorder. It is an inclination to intimacy which violates God's design for human sexuality. This claim excludes further consideration of the topic. This study examines Aquinas' claim to know God's eternal law. At the heart of Aquinas' argument is the simile that creation is like a human artifact and God like an artist. When we know the work we know the Artist's intent. Heidegger's hermeneutical account of the work of art suggests that Aquinas has overlooked the historical grounds for the relationship between artist and artifact. Aquinas has the simile wrong. If Heidegger's approach is a reasonable alternative to that of Aquinas, then a space is opened within Catholic discourse to rethink the question of homosexuality.

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Zuckert, Michael. "The Fullness of Being: Thomas Aquinas and the Modern Critique of Natural Law." Review of Politics 69, no. 1 (January 22, 2007): 28–47. http://dx.doi.org/10.1017/s0034670507000307.

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Interest in natural law theory regularly revives but the question of whether Aquinas' classic version is viable depends on whether his doctrine has the resources to respond to the classic early modern critiques that were made of it. It is argued that he does have the resources to so respond, although the response pushes the ultimate philosophic question back to the issue of the validity of his natural theology.

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Budiman, Kalvin S. "Aquinas, Konsili Trent, dan Luther Tentang Pembenaran oleh Iman : Sebuah Isu tentang Kontinuitas dan Diskontinuitas." Veritas : Jurnal Teologi dan Pelayanan 7, no. 2 (October 1, 2006): 165–98. http://dx.doi.org/10.36421/veritas.v7i2.182.

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Dialog akhir-akhir ini yang terus-menerus digalakkan di antara kalangan Protestan dan Katolik mengenai doktrin pembenaran telah menghasilkan pemulihan-pemulihan teologis yang tidak kecil antara kedua kelompok tersebut. Salah satu kesinambungan yang menjanjikan yang muncul dari doktrin pembenaran dan perlu digarisbawahi adalah relasi antara Luther dan teologi pembenaran Konsili Trent melalui ajaran Thomas Aquinas tentang doktrin yang sama. Sebagaimana pernah dikatakan oleh Otto H. Pesch, jika kita membaca kanon-kanon Konsili Trent dari perspektif teologi Thomistik, sebuah persetujuan dengan teologi Luther akan nampak. Pendapat ini dan studi-studi historis lain menyingkapkan fakta bahwa meski Luther mengeritik dengan tajam Thomas Aquinas sebagai “sumber dan akar semua ajaran sesat dan pemalsuan berita Injil (sebagaimana yang ditunjukkan oleh tulisan-tulisannya),” ia sesungguhnya tidak banyak menyediakan waktu untuk membaca secara langsung karya-karya tulis Aquinas. Dengan kata lain, Luther menolak ajaran Aquinas tentang doktrin pembenaran bukan karena ia menolak pandangan Aquinas tetapi karena ia salah memahami ajaran Aquinas. Atau, sikap Luther terhadap pandangan pembenaran Aquinas lebih mencerminkan kesalahpahaman terhadap Aquinas oleh pendahulu-pendahulu Luther, yang mana melalui mereka ia mengenal Aquinas. Berangkat dari penemuan-penemuan baru dalam studi sejarah Reformasi belakangan ini, topik tentang kesinambungan antara Thomas Aquinas, Konsili Trent, dan Luther tentang doktrin pembenaran adalah sesuatu yang patut untuk dipelajari. Menurut saya upaya semacam ini bukan semata-mata cerminan keinginan ekumenis akan kesatuan yang cenderung mengabaikan dan mengurangi perbedaan-perbedaan substansial ke dalam perbedaan-perbedaan minor saja. Sebaliknya, pembacaan yang cermat terhadap konteks historis Konsili Trent dan Luther akan menghasilkan suatu pemahaman bahwa, meski fakta pertentangan tidak dapat disingkirkan, ada suatu kontinuitas yang jelas antara teologi Trent dan Luther tentang pembenaran khususnya jika kita membaca perbedaan di antara keduanya dari perspektif teologi Thomas Aquinas. Sebab itu, dari perspektif sejarah, karya kontemporer seperti “The Lutheran-Roman Catholic Joint Decalaration on the Doctrine of Justification,” jauh dari mewakili harmonisasi yang palsu, telah menjanjikan harmonisasi yang sejati. Dengan demikian, artikel ini merupakan suatu upaya untuk menyingkapkan arah Thomistik di dalam pemikiran teologis imam-imam dari Konsili Trent dan beberapa kontinuitas serta diskontinuitas antara Luther dan Aquinas. Saya akan mulai dengan meluruskan relasi Luther-Aquinas berdasarkan studi-studi historis belakangan ini. Setelah itu, saya akan mengkaji teologi Thomistik di dalam Konsili Trent. Bagian terakhir merupakan penjelasan tentang hakikat kesinambungan antara Luther dan teologi Trent tentang pembenaran dengan mengamati beberapa kanon yang diputuskan dalam Konsili Trent, di mana teologi Luther dilibatkan.

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Nureev, Rustem M., and Pavel K. Petrakov. "Doctrine of "Fair Price” by Thomas Aquinas: Background, Laws of Development and Specific Interpretation." Journal of Institutional Studies 7, no. 1 (2015): 6–24. http://dx.doi.org/10.17835/2076-6297.2015.7.1.006-024.

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Hochschild, Joshua P. "The Doctrine of the Analogy of Being according to Thomas Aquinas by Bernard Montagnes." Thomist: A Speculative Quarterly Review 72, no. 2 (2008): 336–39. http://dx.doi.org/10.1353/tho.2008.0033.

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Vidu, Adonis. "The Cross, and Necessity: A Trinitarian Perspective." Irish Theological Quarterly 82, no. 4 (October 10, 2017): 322–41. http://dx.doi.org/10.1177/0021140017724115.

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I argue that the understanding of the necessity of the cross for divine reconciliation needs to be re-evaluated in light of two components of a classical trinitarian metaphysic: the doctrine of inseparable operations and the doctrine of trinitarian missions. Drawing from Thomas Aquinas and Bernard Lonergan, I suggest that the economic actions of the incarnate Son are not antecedent conditions, but consequent conditions of God’s ultimate salvific ends. After sharpening this proposal in conversation with Nicholas Lombardo’s recent work, I further clarify the particular kind of necessity that attaches to the work of Christ, before responding to several objections.

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Rogers, Katherin A. "An Anselmian Approach to Divine Simplicity." Faith and Philosophy 37, no. 3 (July 1, 2020): 308–22. http://dx.doi.org/10.37977/faithphil.2020.37.3.3.

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The doctrine of divine simplicity (DDS) is an important aspect of the classical theism of philosophers like Augustine, Anselm, and Thomas Aquinas. Recently the doctrine has been defended in a Thomist mode using the intrinsic/extrinsic distinction. I argue that this approach entails problems which can be avoided by taking Anselm’s more Neoplatonic line. This does involve accepting some controversial claims: for example, that time is isotemporal and that God inevitably does the best. The most difficult problem involves trying to reconcile created libertarian free will with the Anselmian DDS. But for those attracted to DDS the Anselmian approach is worth considering.

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Toner, Patrick. "St. Thomas Aquinas on Mixture and the Gappy Existence of the Elements." History of Philosophy and Logical Analysis 18, no. 1 (April 5, 2015): 255–68. http://dx.doi.org/10.30965/26664275-01801016.

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When elements join together in a mixture, those elements remain in the mixture, but only virtually. They are present with their powers, but without their substantial forms. When the mixture corrupts, the elements come to be actually present. And so my question: according to St. Thomas, are the elements that come to be actually present as a result of the corruption of the mixed body numerically identical with the elements that came together to create the mixture? I answer yes. This answer entails not only that St. Thomas believes in the doctrine of “gappy existence”, but that he believes gappy existence can occur purely naturally, with no Divine intervention required. Both entailments are controversial. The second will be widely viewed as entirely indefensible: this paper provides a defense.

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Berti, Enrico. "Substance et essence, entre Aristote et Thomas d’Aquin." Chôra 18 (2020): 351–68. http://dx.doi.org/10.5840/chora2020/202118/1915.

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The article shows that Thomas Aquinas in many of his works (De ente et essentia, Summa theologiae, Sententia in Aristotelis Metaphysicam) interprets the passage Aristot. Metaph. II 1, 993 19‑31, as expounding a theory of degrees of truth and of being, which is not the true Aristotelian doctrine. This is due to the fact that he interprets ≪the eternal things≫, mentioned by Aristotle in that passage, as the heavenly bodies, and their principles as the unmoved movers, while Aristotle is speaking of the eternal truths, i.e. the truths of scientific knowledge, and of their principles, which are the axioms. The origin of Thomas’ interpretation is the commentary by Alexander of Aphrodisias, which Thomas knew via Averroes.

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

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

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Fesko, J. V. "Girolamo Zanchi on Union with Christ and the Final Judgment." Perichoresis 18, no. 1 (March 1, 2020): 41–56. http://dx.doi.org/10.2478/perc-2020-0003.

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AbstractUnion with Christ was a key doctrine for second-generation Reformed theologian Girolamo Zanchi. As a Thomist, Zanchi shared similar elements with Thomas Aquinas in his understanding of salvation as participatio, but his understanding of union with Christ differed with regard to the difference between infused and imputed righteousness. Unlike Aquinas’s doctrine of infused righteousness, Zanchi argued for imputed righteousness, which was both the foundation for one’s justification in this life as well as appearing before the divine bar at the final judgment. Zanchi’s doctrine of union with Christ has the utmost significance for personal eschatology and the judgment believers undergo at the great assize, insights that are worth retrieving for a clear understanding of the relationship between justification and the final judgement.

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Papanikitas, Andrew. "Splitting hairs over the definition of murder: Thomas Aquinas and the doctrine of double effect." Clinical Ethics 4, no. 4 (November 16, 2009): 211–12. http://dx.doi.org/10.1258/ce.2009.009031.

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Morerod, Charles. "“No Salvation outside the Church”: Understanding the Doctrine with St. Thomas Aquinas and Charles Journet." Thomist: A Speculative Quarterly Review 75, no. 4 (2011): 517–36. http://dx.doi.org/10.1353/tho.2011.0038.

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Macy, Gary. "The Dogma of Transubstantiation in the Middle Ages." Journal of Ecclesiastical History 45, no. 1 (January 1994): 11–41. http://dx.doi.org/10.1017/s0022046900016419.

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Under the heading ‘transubstantiation’ in the Oxford dictionary of the Christian Church, one finds that the word was in widespread use in the later part of the 12th cent., and at the Lateran Council of 1215 belief in Transubstantiation was defined as de fide; but the elaboration of the doctrine was not achieved till after the acceptance of the Aristotelian metaphysics later in the 13th cent., when it found classic formulation in the teaching of St Thomas Aquinas.

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Bryan, Lindsay. "Periculum animarum: Bishops, Gender, and Scandal." Florilegium 19, no. 1 (January 2002): 49–74. http://dx.doi.org/10.3138/flor.19.003.

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Scandal was defined in the medieval church as the sin of causing another's fall by providing a bad example in word or deed. The theology of scandal was developed particularly by Peter the Chanter (d1197) and his early thirteenth-century followers Robert Courson, Stephen Langten, and Thomas of Chobham, and it was crystallized by Thomas Aquinas into the doctrine which survives in the Catholic Church today. Scandal was a sin against charity, since it endangered the souls of others, and most thirteenth-century writers on the subject agreed that it could be a mortal sin, depending on the kind of sin it provoked in another. It was so serious that it was to be avoided at all costs, except where the truths of life (the Christian way of living to attain eternal life), doctrine (Christian teaching), and justice (Christian law and order, and rectitude) were concerned.

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Aleksandravičius, Povilas. "TOMO AKVINIEČIO SIEKIS ĮVARDYTI AMŽINYBĘ." Problemos 79 (January 1, 2011): 153–67. http://dx.doi.org/10.15388/problemos.2011.0.1319.

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Straipsnyje analizuojama Tomo Akviniečio amžinybės samprata ir ją išreiškiančios sąvokos. Teigiama, kad tradicinė, t. y. vėlyvojoje scholastikoje įsivyravusi, jos interpretacija neatspindi paties Tomo turėto užmojo. Akvinietiškoji amžinybės sąvoka nei laiko, nei judėjimo sąvokų atžvilgiu nesudaro priešingo sisteminio poliaus: amžinybės transcendentiškumas judėjimui yra tokio pobūdžio, kad, remiantis proporcionalinės analogijos principu, ją galima traktuoti kaip „judančią tam tikra prasme“, nors jos nejudėjimas žmogiškai patirčiai prieinamų judėjimų atžvilgiu yra absoliutus. Šią amžinybės judėjimo / nejudėjimo dialektiką Tomas Akvinietis reiškė per ypatingą dieviškosios gyvybės sampratą, kurią straipsnis nagrinėja įvairiausiuose jos pavidaluose, tiek „joje pačioje“ (quidam circuitus, Trejybė), tiek santykyje su pasauliu (creatio). Išnagrinėjus dieviškajai amžinybei būdingą judesį, straipsnio pabaigoje iškeliama tolesnio mąstymo galimybė – klausimas apie amžinybės laikiškumą.Pagrindiniai žodžiai: amžinybė, Dievas, nejudėjimas, judėjimas, gyvybė, laikiškumas.Thomas Aquinas in Pursuit of Addressing EternityPovilas Aleksandravičius SummaryThe article analyses the notion of eternity and concepts expressing it as used by Thomas Aquinas. It maintains that the traditional interpretation of the concept – developedmainly in the late scholastic period – does not tally with the intention of Aquinas. Aquinas’ concept of eternity should not be treated as the opposite systemicpole to either the concept of time or movement: the transcendence of eternity vis-à-vis movement can be regarded as ‘moving in a certain sense’, on the basis of proportional analogy principle, though its non-movement in relation to movements known by the human experience is absolute. Thomas Aquinas used a special concept of divine life to express this dialectic between movement and non-movement. The author analyses the concept of divine life in all its manifestations, both ‘in itself’ (quidam circuitus, Trinity) and in its relation to the world (creatio). Following the analyses of movement characteristic of divine eternity, a further thought is invited regarding the question of temporality of eternity.Keywords: eternity, God, non-movement, movement, life, temporality.

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