Gotowe bibliografie tematyczne / Thomas Aquinas

Gotowa bibliografia na temat „Thomas Aquinas”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 18 maja 2024

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Artykuły w czasopismach na temat "Thomas Aquinas"

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Kaczor, Christopher. "Thomas Osborne on Thomas Aquinas on the Virtues". Thomist: A Speculative Quarterly Review 88, nr 1 (styczeń 2024): 99–103. http://dx.doi.org/10.1353/tho.2024.a914474.

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Abstract: Thomas Osborne's Thomas Aquinas on Virtue offers readers a judicious and comprehensive account of Aquinas's teaching on infused and acquired virtues. Osborne puts that teaching in its original context by showing how Aquinas transforms the Augustinian understanding of virtue found in Lombard's Sentences by means of the recently rediscovered Aristotelian teaching on virtue. In drawing on the full range of Aquinas's discussion of virtue, neglecting neither the Scripture commentaries nor Aristotle commentaries, Osborne brings into a harmonious whole the obiter dicta remarks of Aquinas found in so many different works. It will be of great use to professors and graduate students seeking to understand the whole of this doctrine which is expressed in so many different works in Aquinas's opera omnia .
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Lombardo, OP, Nicholas. "Thomas Aquinas on the Emotions". philippiniana Sacra 48, nr 145 (2013): 413–34. http://dx.doi.org/10.55997/ps3002xlix145a1.

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Despite its enormous historical influence, Thomas Aquinas’s account of the emotions has been neglected since the early modern period. Recently however, it has been drawing renewed attention from scholars in a number of disciplines. This paper gives an overview of Aquinas’s account of the emotions and the state of contemporary scholarship. It describes his fundamentally positive attitude toward desire and emotion, and then it shows the centrality of his theory of the emotions to his ethics and his understanding of virtue. In the course of its argument, the paper examines the relationship between reason and emotion, the inseparable link between emotion and virtue, the influence of Christology on Aquinas’s understanding of the emotions, and the moral normativity of unspecified passion. It also compares Aquinas to David Hume. Finally, it proposes a tentative explanation for why Aquinas was motivated to give more attention to emotion in his writings than any previous philosopher or theologian, and it discusses Aquinas’s hidden influence in contemporary philosophy and theology of emotion.
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Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification". Evangelical Quarterly 85, nr 3 (30.04.2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such a reading of Aquinas is mistaken, and that Aquinas’s understanding of justification is of a piece with his both his predecessors (Augustine, Council of Orange) as well as his successors (Council of Trent, Catechism of the Catholic Church)
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Davies, Brian. "Thomas Aquinas". International Philosophical Quarterly 44, nr 1 (2004): 108–9. http://dx.doi.org/10.5840/ipq200444169.

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Davies, Brian. "Thomas Aquinas". Cogito 3, nr 3 (1989): 173–79. http://dx.doi.org/10.5840/cogito19893333.

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Knasas, John F. X. "Thomas Aquinas". American Catholic Philosophical Quarterly 77, nr 3 (2003): 464–71. http://dx.doi.org/10.5840/acpq200377326.

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Phelan, Jon. "Thomas Aquinas". Philosophers' Magazine, nr 10 (2000): 60. http://dx.doi.org/10.5840/tpm20001072.

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Mawson, Michael. "Understandings of nature and grace in John Milbank and Thomas Aquinas". Scottish Journal of Theology 62, nr 3 (sierpień 2009): 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately reflects and negotiates Aquinas's distinctions. On this basis I will argue Milbank's reading, while drawing attention to some important and often neglected areas of Aquinas's thought, ultimately remains limited.
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Berkman, John, i Robyn Boeré. "St. Thomas Aquinas on Impairment, Natural Goods, and Human Flourishing". National Catholic Bioethics Quarterly 20, nr 2 (2020): 311–28. http://dx.doi.org/10.5840/ncbq202020229.

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This essay examines St. Thomas Aquinas’s views on different types of impairment. Aquinas situates physical and moral impairments in a teleological account of the human species, and these impairments are made relative in light of our ultimate flourishing in God. For Aquinas, moral and spiritual impairments are of primary significance. Drawing on Philippa Foot’s account of natural goods, we describe what constitutes an impairment for Aquinas. In the Thomistic sense, an impairment is a lack or privation in relation to that which is appropriate to the human being, known by our nature and ultimate perfection. For Aquinas, perfection lies in the transformation necessary for union with God.
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Gaine, Simon Francis. "Some Recent Arguments for Christ's Earthly Beatific Vision and Aquinas's Own Argument in Summa Theologiae III, qq. 9 and 34". Thomist: A Speculative Quarterly Review 88, nr 1 (styczeń 2024): 77–97. http://dx.doi.org/10.1353/tho.2024.a914473.

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

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Clauson, David William. "The theodicy of Thomas Aquinas". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Sakowski, Derek J. "Aquinas, Owens, and individuation". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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McCabe, Joseph F. "Prudence in St. Thomas Aquinas". Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6866.

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In the present thesis, we attempt to explicate St. Thomas's understanding of prudence an all-important virtue. In the introduction, we demonstrate how prudence is an exigency of man's rational nature, showing that without it man is incapable of acting according to reason and attaining his end. Within our analysis, we identify the major influences on St. Thomas's conception of prudence, in descending order of importance, as: Aristotle, St. Albert the Great, Philip the Chancellor, and William of Auxerre and provide a commentary on the specific contribution of each of these authors. In the second section, we attempt to summarize the contemporary context of the debate on prudence. We look briefly at the work of Alasdair MacIntyre, Josef Pieper, and Gilbert Meilaender. As well, we point out that with the recent publication of Daniel Nelson's book, The Priority of Prudence, new life has been injected into the present debate on St. Thomas's understanding of the relation between prudence and the natural law. In the third and final section, we outline in detail St. Thomas's actual conception of the nature and exercise of the virtue of prudence. In this regard, we show that St. Thomas considers prudence a good operative habit of the practical intellect. We remark how St. Thomas views the three principal acts of prudence as: deliberation, practical judgment, and command, with this last being the proper act of the virtue. Finally, in our concluding paragraphs, we return to the issues raised by the Nelson book mentioned above and propose our thesis in this regard. This is, simply, that although Nelson is perhaps wrong to portray the 'natural law tradition' surrounding Aquinas as so rigidly deductivist, he is right to emphasize that St. Thomas's ethical theory is fundamentally virtue and prudence-based and not natural law-based. (Abstract shortened by UMI.)
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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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Hooten, James R. "St. Thomas Aquinas and virtue epistemology". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0136.

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Westberg, Daniel. "Right practical reason : Aristotle, action, and prudence in Aquinas /". Oxford [u.a.] : Clarendon Press, 2002. http://www.loc.gov/catdir/enhancements/fy0606/93044415-d.html.

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Keating, Mary Dolora. "Human acts according to St. Thomas Aquinas". Online full text .pdf document, available to Fuller patrons only, 2004.

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Schwartz, Daniel. "Thomas Aquinas on friendship, concord and justice". Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396130.

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Jenkins, John Ignatius. "Knowledge, faith and philosophy in Thomas Aquinas". Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385468.

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Gardner, Elinor. "Saint Thomas Aquinas on the Death Penalty". Thesis, Boston College, 2009. http://hdl.handle.net/2345/712.

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Thesis advisor: Arthur Madigan
Catholic moral philosophers and theologians for centuries used Thomas Aquinas's defense of the death penalty as a point of reference in defending the state's right to execute. Recent Church documents such as Evangelium Vitae, however, seem to take a different approach to the question than Aquinas did. In secular contemporary treatments of the death penalty, Aquinas's account is often caricatured or simply overlooked. One of the reasons for this is the lack of a thorough treatment of the death penalty in the thought of Aquinas. This dissertation seeks to address that deficiency. I present Aquinas's account of capital punishment as an example of determining civil punishments through the exercise of practical reason. Aquinas's thought sanctions neither an absolute acceptance nor an absolute rejection of the death penalty; for him, this is not a question that admits of absolutes. Like other punishments, the death penalty is a determination made by human reason. Its justification depends on specific historical and cultural circumstances and on the needs of the political community, as well as on the severity of the offense. Killing a guilty person is not intrinsically evil, in Aquinas's view, but it is nonetheless a last resort, when nothing else can be done for the good of the community. It may be that recent Church documents have avoided making use of the Thomistic teaching on the death penalty, even where this could have made their reasoning clearer, for fear that such arguments would be misunderstood, or in order to make a clearer case for forgoing the penalty. If this dissertation contributes to our understanding of what Thomas actually says about CP, it will be helpful in reconciling the thought of John Paul II with the tradition of Catholic thought on capital punishment, as well as in offering a reasonable way for thinking about punishments in general
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Książki na temat "Thomas Aquinas"

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Harkins, Franklin T. Thomas Aquinas. Redaktor Franklin T. Harkins. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429329197.

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Brian, Davies. Thomas Aquinas. London: Incorporated Catholic Truth Society, 1985.

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K, Chesterton G. St. Thomas Aquinas. Mineola, N.Y: Dover Publications, 2009.

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Saint Thomas Aquinas. Washington, D.C: Catholic University of America Press, 1996.

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K, Chesterton G. Saint Thomas Aquinas. New York: Image Books/Doubleday, 2001.

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K, Chesterton G. St. thomas aquinas. [Place of publication not identified]: Martino Fine Books, 2011.

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Saint Thomas Aquinas. Washington, D.C: Catholic University of America Press, 2005.

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K, Chesterton G. St. Thomas Aquinas. San Francisco, CA: Ignatius Press, 2002.

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Thomas Aquinas theologian. Notre Dame, Ind: University of Notre Dame Press, 1997.

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Aquinas. London: Continuum, 2003.

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Części książek na temat "Thomas Aquinas"

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Lagerlund, Henrik. "Thomas Aquinas". W Sourcebook in the History of Philosophy of Language, 259–76. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-26908-5_13.

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Hall, Alexander W. "Thomas Aquinas". W Encyclopedia of Medieval Philosophy, 1–12. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_490-2.

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Herrmann, Douglas J., i Roger Chaffin. "Thomas Aquinas". W Recent Research in Psychology, 128–56. New York, NY: Springer New York, 1988. http://dx.doi.org/10.1007/978-1-4612-3858-4_17.

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Campion, Nicholas. "Aquinas, Thomas". W Biographical Encyclopedia of Astronomers, 91–92. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_62.

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Davies, Brian. "Thomas Aquinas". W A Companion to Philosophy in the Middle Ages, 643–59. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996669.ch128.

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Aydüz, Salim, Leonard B. Abbey, Thomas R. Williams, Wayne Orchiston, Hüseyin Topdemir, Christof A. Plicht, Margherita Hack i in. "Aquinas, Thomas". W The Biographical Encyclopedia of Astronomers, 53–54. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_62.

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McInroy, Mark, i Michael J. Hollerich. "Thomas Aquinas". W The Christian Theological Tradition, 299–316. Fourth [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315537627-20.

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Reid, Charles J. "Thomas Aquinas". W Christianity and Global Law, 51–71. Abingdon, Oxon ; New York : Routledge, 2020. | Series: Law and religion | “Produced by the Center for the Study of Law and Religion, Emory University”: Routledge, 2020. http://dx.doi.org/10.4324/9781003015208-5.

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Rooney, James Dominic. "Aquinas, Thomas". W Encyclopedia of the Philosophy of Law and Social Philosophy, 112–19. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_1010.

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Calhoun, Allen. "Thomas Aquinas". W Tax Law, Religion, and Justice, 80–121. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Law and religion: Routledge, 2021. http://dx.doi.org/10.4324/9781003039556-4.

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Streszczenia konferencji na temat "Thomas Aquinas"

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Blascikova, Andrea. "REDISCOVERY OF THE CONCEPT OF TOLERANCE IN THOMAS AQUINAS ON THE BACKGROUND OF THESIS ABOUT THE CONNECTION OF VIRTUES". W 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.088.

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OHIRKO, Oleh. "PROBLEMS OF HAPPINESS IN THE ETHICAL THEORY OF TOMA AQUINSKY". W Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.48.

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The problems of happiness in the theological and philosophical heritage of the outstanding medieval scientist St. Thomas Aquinas are considered. The main source and basis of happiness according to Thomism is the Lord God himself. Happiness cannot be fully comprehended in the material world, in wealth, in intellectual knowledge. Human happiness does not consist in honors, in human glory, strength, goodness and pleasures of the body. Happiness is realized in human virtue. Happiness does not consist in human feelings, but it is revealed in thoughts about God. Man will experience perfect happiness in another supernatural world through contemplation of God, who is the highest good and truth. The teachings of the Catholic Church on the understanding of happiness are analyzed. Attention is drawn to the Message of Pope Francis on the occasion of World Youth Day in 2015. It is pointed out that God himself placed “in the heart of every man an unbridled desire for happiness and fullness”. Ten key topics that guide a person to achieve true supernatural, eternal happiness are considered. Ways to live in happiness through a state of joy, love, friendship, humor, gratitude, the ability to forgive and ask for forgiveness are offered. In trying to achieve a happy state, it is important to rely on God in everything, as well as to realize that we are loved. KEYWORDS: Toma Aquinsky, happiness, knowledge, will, love, goodness, joy.
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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" W 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s10.01.

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The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.
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Sima, Adriana. "CAN WE KNOW THAT GOD EXISTS SIMPLY BY THINKING ABOUT IT?" W 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s03.01.

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The question of whether we can know that God exists simply by thinking about it has been explored by various philosophers throughout history. Let�s examine the ideas of Plato, Saint Augustine of Hippo, Saint Anselm, Thomas Aquinas, Rene Descartes, and Lucian Blaga on this topic. Plato�s philosophy centered around the idea of forms or ideal concepts. While he did not explicitly argue for the existence of a monotheistic God, he believed in a transcendent realm of perfect forms that served as the ultimate source of reality. According to Plato, through philosophical contemplation and reason, one could gain knowledge of these forms, including the form of the good, which could be equated with a divine or godlike entity. Saint Augustine of Hippo sought to reconcile faith and reason and believed that rational inquiry could lead to knowledge of God�s existence. He argued that God�s existence could be known through introspection and reflection on one�s own existence. Augustine believed that God�s existence is self-evident and that every thought we have depends on the existence of a supreme, unchanging and eternal being. Saint Anselm proposed the ontological argument for the existence of God. He argued that we can conceive of a being greater than which nothing can be conceived. According to Anselm, if such a being exists in the understanding alone, it could also exist in reality, which is even greater. Therefore, God must exist in reality. Anselm�s argument relies on the idea that the concept of God contains the concept of necessary existence. Thomas Aquinas developed the cosmological argument, which asserts that everything in the universe has a cause, and ultimately there must be an uncaused cause (God) that initiates the chain of causes. Aquinas believed that reason could lead us to knowledge of God�s existence through observation of the natural world and logical deduction. He believed that God�s existence is self-evident and can be understood through natural theology. Rene Descartes known for his phrase �I think, therefore I am,� sought to establish a foundation of knowledge through rational inquiry. While his philosophical project primarily focused on skepticism and the existence of the self, Descartes also argued for the existence of God. He posited that the idea of God, as a perfect and infinite being, could not have originated from himself, a finite and imperfect being. Therefore, he concluded that the idea of God must have been implanted by a higher power, namely God himself. Lucian Blaga, a Romanian philosopher, addressed the problem of God�s existence from a phenomenological perspective. He argued that God�s existence is not a factual truth that can be proven or disproven by rational thought alone. Instead, Blaga emphasized the importance of subjective experience and existential intuition in recognizing the presence of God. For Blaga, the experience of the sacred and the encounter with the numinous in human existence provides a profound sense of meaning and transcendence, which suggests the existence of God. In summary, the philosophers mentioned above offer different perspectives on whether we can know that God exists simply by thinking about it. While some argue for rational proofs like the ontological or cosmological arguments, others emphasize the importance of personal experience, intuition, introspection or the recognition of higher realities, but the question of God�s existence remains a deeply complex and multifaceted topic, with different philosophical approaches yielding different conclusions, a complex and deeply personal matter, with differing viewpoints among philosophers and individuals.
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Drino, Dževad, i Maja Drino Škandro. "LAW OF EVIDENCE – ULOGA RIMSKO-KANONSKOG POSTUPKA U RAZVITKU DOKAZNOG PRAVA". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.247d.

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In contemporary laws on criminal procedure in Bosnia and Herzegovina, as well as in the region, the penetration of elements of Anglo-Saxon law and the uncritical acceptance of the "fruit of the poisonous tree" rule in the matter of evidentiary law are visible. The look into the future is nevertheless based on the historical development of the final stage of judicial fact-finding, where it is noticeable that the inquisitorial procedure of post-classical Roman law was transferred to ecclesiastical, canon law, which greatly influenced the development of evidentiary law in continental law. Therefore, the question arises, what is the hierarchy of the value of evidence in the Roman procedure and in the later Middle Ages, when the church itself forbids priests from participating in the most widespread forms of the so-called. "God's judgments" or ordals (Lateran council from 1215). The paper analyzes the contrasts between the free evaluation of evidence and the system of legally binding or formal evaluation of evidence of the inquisition procedure, whereby the church tried to evaluate evidence for the conversion of sinners by developing the spirit of mercy, pity and compassion. Likewise, with St. Thomas Aquinas, sins bear the names of delicts of Roman law (furtum, seditio, homicidium...), while the inquisitorial process, as a judicially organized investigation, dominating the continental legal culture and jurisprudence until the middle of the 18th century, brings legal rules for the evaluation of evidence.
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Marsola, Guilherme Henrique, i Liliana Grubel Nogueira. "The Merchant and the Church in the Middle Ages". W II INTERNATIONAL SEVEN MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/homeinternationalanais-071.

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Abstract Two realities are intertwined in the context of the Middle Ages: affirmation of the idea of Christianity and the Commercial Revolution. From the middle of the 11th century, the European West presents a process of fragmentation of political power with the rise of the feudal regime, in which local landowners have a higher power than the monarchic authorities (FRANCO JR, 2001), creating a vacuum of political unity and making the Church the only strong and centralized institution in the midst of fragmentation (FOSSIER, POLLY and VAUCHEZ, 2001It is in this context that Christianity takes command of medieval society and begins to dictate rules and conduct for various activities, seeking to link the principles of Jesus with earthly life (PERNOUD, 1997). Concurrently with the strengthening of the power of the Church, the merchants started to be notorious figures in the European West of the XIII century (LE GOFF, 1991), leading the phenomenon of Commercial Revolution, that is, new ways of practicing trade, such as the creation of trading companies, professionalization of the sedentary merchants, emergence of money, bills of exchange, navigation insurance and accounting techniques (LOPEZ, 1986). The emergence of merchants caught the attention of Church intellectuals (NOGUEIRA, 2019) and the new commercial agents were the target of a Christian moralization. The aim of this paper is to present two attempts to regulate commerce in the European West: the first described in the Decree of Gratian – elaborated in the 12th century by the monk and jurist Gratian - and the second in Question 77 of Thomas Aquinas' Summa Theologica.
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Raporty organizacyjne na temat "Thomas Aquinas"

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Beckman, John, Colton Murphy, Joseph Rauenhorst, Joseph R. Vanstrom i Jacek A. Koziel. St. Thomas Aquinas Parking Ramp. Ames: Iowa State University, Digital Repository, kwiecień 2017. http://dx.doi.org/10.31274/tsm416-180814-7.

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