scholarly journals Summistae. The Commentary Tradition on Thomas Aquinas’ ‘Summa Theologiae’ from the 15th to the 17th centuries, edited by Lidia Lanza & Marco Toste. Leuven University Press: Leuven (Ancient and Medieval Philosophy – Series 1‑ LVIII), 2021, 447 pp.

2021 ◽  
Vol 30 (60) ◽  
pp. 423-428
Author(s):  
Mário Santiago De Carvalho
Keyword(s):  
Thomas Aquinas ◽  
Summa Theologiae ◽  
Medieval Philosophy ◽  
Commentary Tradition

‘Counsel, Comfort, and Conscience’ in More’s Letters to Fellow Prisoner Nicholas Wilson

Moreana ◽  
2009 ◽  
Vol 46 (Number 176) (1) ◽  
pp. 49-64
Author(s):  
John F. Boyle
Keyword(s):  
Thomas Aquinas ◽  
Summa Theologiae ◽  
Thomas More ◽  
Tower Of London

This is a study of the two letters of Thomas More to Nicholas Wilson writ-ten while the two men were imprisoned in the Tower of London. The Dialogue of Comfort against Tribulation illuminates the role of comfort and counsel in the two letters. An article of Thomas Aquinas’ Summa theologiae is used to probe More’s understanding of conscience in the letters.

scholarly journals Grace Presupposes Nature: The Structure of the Summa and an Illustration by the Virtue of Patience in Light of Christ

2021 ◽  
Vol 39 (1) ◽  
pp. 61-78
Author(s):  
Tyler Pellegrin
Keyword(s):  
Human Nature ◽  
Thomas Aquinas ◽  
Summa Theologiae ◽  
Christian Life ◽  
Natural Virtues

Abstract The first part of this essay argues that the very structure and ordering of Thomas Aquinas’ Summa Theologiae manifests a departure from the typical theological position of his time regarding natural acquired virtues. Resting on a conviction that grace presupposes nature, Aquinas uniquely holds that natural virtues perfective of human nature can be acquired prior to grace, which can be elevated and incorporated by grace into the properly Christian life. The second part of this essay offers a case study of the virtue of patience that illustrates the argument of the first part of the paper.

The Reception of Thomas Aquinas by Neo-Scholastic Philosophers in the First Half of the Twentieth Century

2021 ◽  
pp. 375-391
Author(s):  
Bernard N. Schumacher
Keyword(s):  
Twentieth Century ◽  
Thomas Aquinas ◽  
Theory Of Knowledge ◽  
Medieval Philosophy ◽  
Historical Approach ◽  
Philosophical Reflection ◽  
The Public ◽  
Public Arena ◽  
The University

Thomism at the beginning of the twentieth century was situated largely within the context of the secular university that regarded medieval thought as nothing more than an archaic system belonging to a period devoid of philosophical reflection. The renewal of Thomism during the first two decades of the twentieth century was of very little concern to most academics and was marked principally by a debate, often polemical, over the theory of knowledge launched by Blondel. The Thomists of the period between the two world wars wanted to bring Thomism to the university scene and into the public arena by addressing contemporary questions in terms provided by Thomas Aquinas, while affirming that philosophy gains in depth and strength when it is rooted in theology and faith. Gilson developed a historical approach of medieval philosophy and theology, while Maritain and Pieper proposed to rethink contemporary problems analytically according to the method of Thomas Aquinas.

The Contemporary Reception of Aquinas on the Natural Knowledge of God

2021 ◽  
pp. 595-611
Author(s):  
David VanDrunen
Keyword(s):  
Natural Theology ◽  
Thomas Aquinas ◽  
Christian Faith ◽  
Natural Order ◽  
Reformed Theology ◽  
Summa Theologiae ◽  
Human Reason ◽  
Natural Knowledge ◽  
Knowledge Of God ◽  
Attributes Of God

This chapter considers key themes from Thomas Aquinas’ view of the natural knowledge of God, or natural theology, from the opening of his Summa theologiae. It is written from the perspective of Reformed theology, which has traditionally supported natural theology of a certain kind, despite its recent reputation as an opponent of natural theology. According to Thomas, natural theology is insufficient for salvation and is inevitably laden with errors apart from the help of supernatural revelation. But human reason, operating properly, can demonstrate the existence and certain attributes of God from the natural order, and this natural knowledge constitutes preambles to the articles of the Christian faith. The chapter thus engages in a critically sympathetic analysis of these themes and suggests how a contemporary reception of Thomas might appropriate them effectively.

Báñez, Domingo (1528–1604)

2018 ◽  
Author(s):  
Mauricio Beuchot
Keyword(s):  
Free Choice ◽  
Thomas Aquinas ◽  
Summa Theologiae ◽  
Divine Foreknowledge ◽  
Teresa Of Avila

Domingo Báñez, once spiritual advisor to St Teresa of Avila, was a prominent Spanish theologian. In his commentaries on the Summa theologiae of Thomas Aquinas, he challenged an essentialist reading of Aquinas, and insisted that esse (being) was an act. He is best known for his opposition to Molina’s attempt to reconcile human free choice with divine foreknowledge, providence and grace. He also wrote on logic, and commented on Aristotle’s On Generation and Corruption.

Summa Theologiae. Saint Thomas Aquinas

1972 ◽  
Vol 52 (4) ◽  
pp. 457-459
Author(s):  
Gerald Christianson
Keyword(s):  
Saint Thomas Aquinas ◽  
Thomas Aquinas ◽  
Summa Theologiae

scholarly journals Francisco de Vitoria on Prudence and the Nature of Practical Reasoning

2019 ◽  
Vol 101 (1) ◽  
pp. 30-60
Author(s):  
Anselm Spindler
Keyword(s):  
Practical Reasoning ◽  
Thomas Aquinas ◽  
Moral Knowledge ◽  
Moral Action ◽  
Medieval Philosophy ◽  
History Of ◽  
Francisco De Vitoria ◽  
Scientific Framework

Abstract The history of prudence is often depicted as a history of loss. According to one version, the scientification of moral knowledge in medieval philosophy calls into question the role of prudence in moral action (Nussbaum 1978). And while Thomas Aquinas (1225–1274) still tries to integrate prudence into a scientific framework of moral knowledge, the Salmantine theologian Francisco de Vitoria (1483–1546) eventually abandons this approach and excludes prudence from moral knowledge altogether (Fidora 2013). I would like to argue, however, that Vitoria plays a different role in this development: He does not exclude prudence from scientific moral knowledge but gives an integrated account that Aquinas lacks. But this integration comes at a price because he is eventually unable to explain how prudence allows an agent to deal with the problem of contingency in action.

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