Thomas Aquinas

I argue that Jīva Gosvāmin’s (c. 1517–1608 ad) concept of acintya and Thomas Aquinas’s (1225–1274 ad) concept of mystery are similar. To make this case, I examine how each of them characterizes the nature of unity and plurality within the being of God, which is the issue of relations within a single object. I examine contemporary translations of acintya as it is used by Jīva, and I argue that mystery is a best translation because it addresses the ontological and epistemological (...) senses of the word. I examine contemporary accounts of mystery as it is used by Aquinas, arguing that they reflect Jīva’s use of the word acintya. This comparative study makes the case for similar approaches in Hindu and Christian scholasticism in regard to the use of reason to address the relational problem of simultaneous oneness and difference. (shrink)

The three books reviewed here concern some interrelated elements of Thomas Aquinas' metaphysics: his general theory of efficient causation, his metaphysics of the human act, and his theory of virtu...

Review of Haight, R., SJ, Pach, A., & Kaminski, A. A. (Eds.). (2022). On the Medieval Structure of Spirituality: Thomas Aquinas. New York: Fordham UP.

How and why does a being’s nature relate to what is good for it? Thomas Aquinas provides an account such that a being’s nature endows it with powers and natural inclinations – tendencies, strivings, directednesses – for the very goods that constitute a flourishing life for beings of that nature. In this essay, I aim to present, elucidate, and motivate Aquinas’s rich and nuanced thought on natural inclinations and how it illuminates some of his key views in metaphysics, philosophical anthropology, (...) and ethics. I first provide the background in Aquinas’s philosophical psychology and metaphysics, including his natural theology. Next, I take up the objection that evolutionary theory renders Aquinas’s thought on these matters obsolete. I then consider the natural inclinations of human beings, and specifically how these natural inclinations relate to practical cognition of basic goods and precepts. (shrink)

In this article, the author discusses the issue of the understanding of so-called relationes secundum dici in St. Thomas Aquinas’ metaphysical thought. This is a specific type of relations with which commentators and continuators of Aquinas’ philosophy have usually had some difficulties. The very name of the relations – relationes secundum dici – has caused problems, since, at first sight, it indicates that at stake there is just a problem of predication about things (beings) and it has nothing to do (...) with the ontic problem of the beingness of being as such. Until now, there has been no common agreement as to how we should interpret the kind of relations under discussion. And the issue is extremely important, since this is a key element of St. Thomas’ metaphysics, because it is the interpretation of secundum dici relations that the solution of many basic metaphysical questions depends on. In the article, an attempt is made to reach an understanding of secundum dici relations – i.e., the understanding of St. Thomas himself. At the beginning, some of Aquinas’ statements are presented in which he directly speaks about secundum dici relations. Next, the most prominent interpretations of these relations throughout the history of philosophy are sketched. Finally, the author tries to specify how the secundum dici relations should be understood. (shrink)

This article examines the relationship between the theologies of St. Thomas Aquinas and Pope St. John Paul II with respect to their accounts of the state of original innocence or “original justice.” The author contends that, in his “Theology of the Body,” John Paul II presumes and builds upon the Thomistic account by demonstrating their continuity of thought; the second contention is that the pontiff develops the Thomistic account by emphasizing the teleological nature of the self-mastery characteristic of the prelapsarian (...) state as ordered toward self-gift as well as in the interpersonal dimension of that primitive beatitude. (shrink)

Dans la discussion sur l’abstraction ( Super De Trinitate, q. 5, a. 3), Thomas d’Aquin donne quatre exemples de parties constitutives de l’homme. L’un de ces exemples, tel qu’il apparaît dans l’autographe de Thomas, serait « ce feu » ; toutefois cette variante n’est pas retenue dans l’édition léonine, qui opte plutôt pour la conjecture « cet ongle ». J. F. Wippel a récemment proposé de garder la variante « ce feu » ; le présent article vise à corroborer la (...) proposition de Wippel. (shrink)

Aquinas famously held that only intellectual beings can grasp the natures or essences of things and cognize universals per se. Below these intellectual beings, however, were the non-human animals who shared many of the interior sense faculties in common with man; such animals’ highest sense was merely what is called the estimative power. Aquinas’s account of animal cognition has largely been ignored in contemporary biological research, although hopes for a resurgence have been emerging in the Thomistic world. In this paper (...) I seek to explicate Aquinas’s account of animal cognitive activities, particularly by explicating a more detailed account of animal cognitive action as found in the biological works of Aristotle known by Aquinas. I then turn to various contemporary biological findings to show that many purported modern discoveries (like dolphins rescuing a man or recognition of social hierarchies) shouldn’t be so surprising after all. Many such cognitive acts were already there in the texts of Aristotle read by Aquinas. (shrink)

The volume offers a series of systematic studies on the concepts of intentionality, essence and person in medieval philosophy and phenomenology, with special focus on Aquinas, Scotus and Edith Stein.

This article draws attention to the conception of charity found in two important Dominican theologians of the thirteenth century, namely Albert the Great and Thomas Aquinas. The texts that they devoted to this theological virtue show to what extent the true good of human beings can only be understood in a social and political dimension: individual good can only be achieved if the faithful put their own personal interest behind the love of God and love of neighbour.

Analyzing different philosophical and theological components of Aquinas’s view regarding the relation between human agency and divine providence, the monograph shows this view to be compatibilist, based on a determinist conception of causation and an aristocratic understanding of goodness.

In lieu of an abstract, here is a brief excerpt of the content:Review Essay:Aquinas, Modern Theology, and the TrinityGuy Mansini O.S.B.As one would expect from his Incarnate Lord, Thomas Joseph White's Trinity is no exercise in historical theology, although of course it calls on history, but aims to give us St. Thomas's theology as an enduring and so contemporary theology that both respects the creedal commitments of the Catholic Church and offers a more satisfying understanding of the Trinity than anything (...) proposed by the great theologians, Catholic and Protestant, of the past hundred years.1 The Trinity, however, gives a more complete and satisfying view of its subject than does The Incarnate Lord.Can St. Thomas really be fruitfully located within the dialectic of nineteenth- and twentieth-century Trinitarian speculation? Yes, and it is one of White's principal contributions to show how St. Thomas's medieval contemporaries, the early Franciscans on the one hand and William of Ockham on the other, remotely but really adumbrate nineteenth- and twentieth-century theological positions, once due attention is paid to the key issues of the analogical naming of God and his knowability. The reader is thus assured that Aquinas's original project was composed with some awareness of temptations and alternatives repeated (though not exactly, of course) in modern thought. It should be added that St. Thomas is by no means treated as the only systematic theological authority for Trinitarian theology, but White recognizes his paradigmatic place in the Catholic theological tradition. [End Page 1415]The most important issue for assessing the enduring value of Thomas's Trinitarian theology, then, whether in the thirteenth century or twentieth century, turns out to be the applicability and centrality of the psychological analogy for an understanding of the immanent intelligibility of the Trinity, an analogy suggested by Scripture, and developed by the Cappadocians, St. Augustine, St. Thomas, and other medieval writers, not to mention John Henry Newman and Matthias J. Scheeben.What is the status of this analogy? Olivier-Thomas Venard laconically describes it as "revealed"—too hot. Michael Maria Waldstein has recently argued vigorously and at length that it is not revealed at all—too cold. White does not discuss this in detail but is satisfied with saying that it is "derived" from Scripture—just right. However one thinks this question is to be resolved, White robustly defends the psychological analogy as a proper analogy and as the only systematic theological instrument ever offered by the theological tradition that succeeds in providing real understanding of the immanent life of the Trinity, one that preserves the transcendence of God and honors the dogmatic tradition of the Church bearing on the nature of God and the Trinity of persons—Nicaea, Lateran IV, and Vatican I, especially. This is how he does it in chapter 22.1. We know the mystery of interior Trinitarian life based on God's manifestation of it to us in the economy of salvation via the missions of Word and Spirit, which disclose to us distinct personal processions.2. Such processions are either immanent or transitive.3. But transitive processions terminate in some substance distinct from whence they emanate.4. God, however, is one in nature (essence, substance) both specifically and numerically.5. Therefore, the processions are immanent to the godhead.6. However, there are only two immanent immaterial activities known to us, that of knowing and that of loving.7. Therefore, we cannot have some understanding of the mystery of interior Trinitarian life except by analogy with these two [End Page 1416] activities. That is to say, we know the mystery of the Trinitarian life according to the "psychological model" or not at all.This argument can be re-phrased with more pointed reference to modern theologies of the Trinity.1. If we wish to understand the mystery of the immanent Trinitarian life of distinct persons, but not by way of immanent activities and processions, then we must appeal to transitive activity to account for the distinction of persons.2. Transitive divine activity can be conceived of (1) as creative, (2) as within creation relative to its history (the continental way), or (3) as taking place between three already constituted divine individuals, relating transitively to one... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Virtue and Grace in the Theology of Thomas Aquinas by Justin M. AndersonThomas V. BergVirtue and Grace in the Theology of Thomas Aquinas by Justin M. Anderson (Cambridge: Cambridge University Press, 2020), xiii + 327 pp.To ignore Aquinas's theological backstory to his account of the virtues—namely, his account of grace in its relation to human action—is to distort his account of the virtues. This is the very valid (...) thesis explored by Justin Anderson in Virtue and Grace in the Theology of Thomas Aquinas. Anderson critiques the tendency among contemporary Anglophone virtue ethicists to quietly bracket his account of grace even as they admire his account the virtues. More pointedly, Anderson holds that Aquinas's account of virtue is inseparable from his account of sin, grace, "and God's presence in human life and action." He endeavors to evidence Aquinas's authentic account of virtue and its "inner reliance on the theological categories of grace, sin, and divine providence" (1).Anderson thus proposes a reading of Aquinas that is diachronic, analytical and systematic, and text-based, and which follows the logic inherent in Aquinas's own reasoning.And he delivers.After a brief overview of Aquinas's understanding of virtue in chapter 1, in chapter 2, Anderson explores the Thomistic distinction that will largely serve as a heuristic for most of the study: the distinction between virtue secundum quid (pagan virtue) and virtue simpliciter, virtue infused in us by God—virtue in the truest sense of the term.In chapter 3, Anderson traces the historical evolution in Aquinas's understanding of grace as this impacts his understanding of the conditions under which a person can possess or embody virtue. He bases this exploration in part on the work of both Henri Bouillard and Bernard Lonergan. First Anderson explores how that evolution came about in the context of the emergence of two powerful categories of thought: the Aristotelian concept of nature in the twelfth century and the category of the supernatural in the thirteenth. According to Bouillard, Aquinas's understanding of grace would [End Page 1421] have been further shaped by two sets of discoveries during his sojourn in Italy in the early 1260s, the first being two anti-Pelagian tracts of St. Augustine, and the second being the Liber de bona fortuna, a Latin compilation, possibly translated by William of Moerbeke, consisting of two chapters on good fortune, one taken from Aristotle's Magna Moralia, and the other from the Eudemian Ethics.Aquinas discovers in Augustine's anti-Pelagian works the contention that the beginning of faith is from God and not from the individual. As with the grace of final perseverance, both initiation and perdurance in faith are gratuitous gifts of God. In his encounter with the Liber (and particularly his consideration therein of the "problem of the first deliberation"), like other medievals, Aquinas "[was] presented Aristotelian investigations regarding the possibility of a divine movement, even unacknowledged by the agent, at the very roots of human action" (98). And, in Thomas's evolved understanding, this divine influence would constitute an inner movement within the human agent apart from those external circumstances ordained by providence.Anderson embraces the thesis that, in this context, and under these influences, Aquinas's understanding of grace underwent a "revolution," that a mature Aquinas—and this is the thesis of Lonergan—moves beyond a consideration of grace merely as habitus (gratia gratum faciens) to a notion of operative grace, of grace as a movement, utilizing "the unique idea of a 'moving grace', a movement of God in, and in some cases with, the human soul" (105).And—Anderson is emphatic—this revolution in thought quickly steers Aquinas clear of what centuries later will be termed semi-Pelagianism, and toward a firmly anti-Pelagian conception of the human capacity for virtue.Chapters 4–9 comprise the second and third parts of the book. It is here that Anderson masterfully and exhaustively engages in the heavy lifting of evincing just how, in fact, Aquinas's account of virtue is inseparable from his theology of grace. On the supposition that Aquinas's mature theology of grace understands the latter to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Teaching the Trinity:Scripture and Performance of the Psychological Analogy in Aquinas's Summa TheologiaeZane E. ChuTeaching the Trinity, for St. Thomas Aquinas, takes its point of departure from Sacred Scripture. He makes this explicit at the outset of the Trinitarian treatise in the Summa theologiae, citing Christ's words at John 8:42, "from God I proceeded," and affirming, "divine Scripture in the things of divinity, uses words that pertain to procession."1 (...) The order of teaching then continues through speculative effort to give an account of the scriptural witness to the distinction of persons in God, in order to return to the same Scripture with a deeper grasp of its meaning.2Aquinas is a master of the sacred page, and his basic pedagogy for theology involves the "exercises of Sacred Scripture" of reading, disputing, and preaching.3 Recent scholarship draws attention to his reading of Scripture [End Page 1149] expressed in biblical commentaries as foundational for his teaching and as an interpretive context for his summative works.4 My purpose is to illustrate this basic pedagogy in the Trinitarian treatise of the Summa theologiae, taking the Lectura super Ioannem as an interpretive context for the analogies of word and love—the psychological analogy—for the Trinity. Most scholarly discussion of the psychological analogy elaborates on its theoretical aspects, with some attention to its scriptural foundation.5 I wish to show the priority of Scripture in Aquinas's employment of this analogy in three respects, namely, its foundation in exegesis, performative aspects, and orientation toward preaching.My investigation focuses on question 27 of the prima pars alongside pertinent sections of the Super Ioannem. I argue that citations from the Gospel of John (8:42, 15:26, and 14:16) in the sed contras of articles 1 and 3 function to ground the psychological analogy in scriptural exegesis and to prompt its performance. Turning to the corresponding commentary shows Aquinas leading the student to knowledge of Christ as divine Word and to love of him from the Holy Spirit that both leads to and follows upon such knowledge. This provokes an affective experience of loving Christ in knowing his divinity that is an actual performance of the psychological analogy. The magisterial responses then use this affective experience as a basis to facilitate a grasp of the analogy, the articulation of which is a further guided performance that reflects on this experience. Aquinas teaches the Trinity by exercising the student both affectively and intellectually in its scriptural foundation for a deeper grasp that prepares for preaching. I develop my argument in three [End Page 1150] main steps. First, I specify the place of Scripture in Aquinas's teaching and review the composition of the Trinitarian treatise. Then, I examine the first four articles of question 27 and corresponding sections of the Super Ioannem, in the order of the analogies of word and of love. Lastly, I consider Aquinas's treatment of the Holy Spirit's proper name of Love and subsequent preaching to illustrate Scripture as a point of arrival through performance of the psychological analogy.The Place of Scripture in Aquinas's TeachingFor Aquinas, Scripture is placed within his broader practice of sacra doctrina or holy teaching, attention to which assists in demonstrating how the Johannine citations ground the psychological analogy in Scripture and prompt its performance. Sacra doctrina has a primarily pastoral orientation, namely, to form Dominicans for preaching and hearing confessions.6 Though more speculative than practical, sacra doctrina as speculation or contemplation of the truth of Christian faith contained in Scripture is to be handed on to others.7 This requires training in the scriptural exercises of reading and disputing as preparation for preaching. These may be taken as "spiritual exercises" that engage not only thought, but also affectivity in service of personal transformation for the preacher's way of life.8 Aquinas's practice of sacra doctrina begins with reading Scripture as expressed in biblical commentaries, and develops in the Summa theologiae, which accesses Scripture through citations to offer a summative grasp of the truth contained therein. Here, I review the formal aspects of Aquinas's teaching from Scripture in these texts... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aquinas and Black Natural LawThomas S. HibbsIn 1857, after the United States Supreme Court ruling in Dred Scott, Frederick Douglass chastised the court for arrogating to itself the role of God, that of being absolute judge. While the Supreme Court has its own authority, he argued, "the Supreme Court of the Almighty is greater. Taney can do many things but he cannot change the essential nature of things—making evil (...) good and good, evil."1 The passage is one of many in Vincent Lloyd's Black Natural Law that underscore the appeals of African American leaders, as part of their critique of slavery and segregation, to a higher or more fundamental law than that of human law. Lloyd describes the function of natural law reasoning, which he traces through the writings of Douglass, Anna Julia Cooper, W. E. B. Du Bois, and Martin Luther King Jr., in this way: From the careful examination of a "particular view of human nature" and its implications, they "apply those implications to the specifics of an ethical or political debate."2 That sounds similar to the way some contemporary Catholic proponents of natural law depict their own deployment of it. Early in the book, Lloyd suggests that "European and Catholic natural law traditions can learn much from the black natural tradition."3Concerning what might be learned, he focuses on an expansive conception of reason in the African American tradition, a conception of reason that is integrated with the role of emotion or passion and that is not [End Page 943] individualistic, but communal. He also underscores the epistemic privilege of the oppressed, the way suffering injustice attunes us to justice. Beyond the themes mentioned explicitly by Lloyd, I would add the paradoxical claim that natural law teaching is not just about the accessibility of fundamental precepts of justice, but also about the human capacity for moral blindness and the way in which the violation of the natural law is in important ways its own punishment. Because of the regularity of such blindness, attention to the obstacles to the perception of the natural law must become "part of the very activity of natural law." The ways in which these matters are articulated by African American authors can be, as Lloyd suggests, highly instructive. I would add that Lloyd's treatment of natural law in the African American tradition can also be fruitful for recovering neglected features of Aquinas's account. In what follows, I want to take up each of these themes and set them in conversation with the texts of Aquinas. As Alasdair MacIntyre, among others, has urged, seeing one's own tradition from the perspective of another, can, at a minimum, help us see it more clearly.4 As MacIntyre also notes, any such attempt faces the difficulties of translating from one tradition or community of inquiry to another. I must, accordingly, stress the limitations to the current essay, which can be nothing more than a preliminary investigation. I will largely be taking Lloyd's interpretation of the authors he studies as my assumed starting point, although in some cases I will offer my own reading of texts and authors he considers.5 What I will provide will be no more than an initial conversation, a first reading of Lloyd's theses in relation to germane themes and arguments in Aquinas. A much longer exchange, based on an immersive study of selected African American texts and the chief commentaries on them would be needed to advance the [End Page 944] conversation further. Before doing so, however, I want to provide a further reason that Catholic natural law thinkers should be eager to engage the Black natural law tradition, a reason derived from Joseph Ratzinger's reflection on the strange situation of natural law in the modern world.Ratzinger on the Vanishing Evidence for Natural Law and the Engagement of Wisdom TraditionsAs the contemporary Catholic natural law theorist Russell Hittinger has shown,6 Ratzinger, as a ressourcement theologian, is a critic of "rationalism," with "little confidence" in the older, "moral-juridical manualist and casuistical approach to natural law, which was prominent in casuistical approaches."7 In fact, he thinks that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Christ's Human Nature and the Cry from the Cross:St. Thomas Aquinas on Psalm 22:2Philip Nolan O.P.Christ's cry from the Cross quoting Psalm 22 (Mark 15:34; Matt 27:46) has become a central focus for contemporary Christological debates.1 A number of modern thinkers have read this verse as expressing in Christ an experience of dereliction incompatible with traditional positions concerning divine impassibility Christ's beatific knowledge, and Trinitarian relations.2 Thomas Joseph White (...) has recently offered an insightful Thomistic critique of these interpretations: [End Page 1219]The final cry of Christ on the cross cannot be interpreted as a cry of either despair or of spiritual separation from God. By contrast, it must be understood theologically as a prayer of desire related to Christ's abandonment to the Father and his hope to introduce humanity into the eschatological gift of redemption.3In his work, White is concerned to engage with modern Christological themes using principles derived from the Thomistic tradition. For this reason, he articulates a rather original alternative to modern theologies of dereliction—especially those marked by divine kenoticism and Luther's theology of the Cross. In offering a view inspired by Thomistic principles, White presents his own creative retrieval of Aquinas's ideas concerning the cry from the Cross.At times, however, White's argument leaves somewhat obscure the literal meaning of the words of that cry: "My God, my God, why have you abandoned me?"4 For example, in pushing back against radical interpretations [End Page 1220] of dereliction, he shifts the language of "abandonment" from God's abandonment of Christ to Christ's abandonment to the Father. My argument in this article is that the textual commentaries on Psalm 225 by Augustine and Aquinas—material that White does not consider specifically—can provide an alternate and somewhat complementary Thomistic approach to the one White proposes, and one more soundly based on Aquinas's texts themselves.6 Christ's cry is a quote from this psalm, and Aquinas's commentary on Ps 22:27 develops the Augustinian interpretation of this verse in order to give greater emphasis to Christ's human nature. This emphasis helps to explain, in a classical way, what it can mean that Christ is abandoned. Thus, Aquinas's exegesis bolsters the orthodox response to contemporary revisionist theologians by providing a clear literal understanding of this contested biblical passage without applying an experience of damnation to Christ or denying classical positions concerning divine impassibility, Christ's beatific knowledge, and the nature of Trinitarian relations.To make this argument, I will first look at the rich tradition of reflection on the Christological meaning of the Psalms, and Psalm 22 in particular, inherited by Thomas. This tradition includes a series of psalm commentaries, conciliar documents, and a variety of other theological works. In this tradition, I argue, we see two primary interpretative approaches. The first is what I will call the Augustinian approach, which insists that Christ is speaking on the Cross for sinners and in the voice of sinners. The second interpretation places more weight on Christ's own voice and insists that he is speaking in a real way for himself—Christ in some way truly is abandoned by God. These interpretations need not and should not be read as contradictory. In fact, all the authorities I examine insist on the first approach. Differences emerge, however, in how they coordinate the latter interpretation with the former. I will discuss Thomas's synthesis of these interpretations, a synthesis that he grounds in the reality of Christ's human nature. Finally, I will suggest [End Page 1221] how a close reading of Thomas's mature treatment of Ps 22:2 supplements contemporary Thomist responses to modern Christological concerns and misguided interpretations of Christ's cry on the Cross.Thomas's Sources for Reading Psalm 22:2Thomas's primary source for understanding Ps 22:2 is Scripture itself Both Mark and Matthew report that Christ spoke the words of this psalm from the Cross, a fact which necessitates for Thomas a Christological interpretation of the psalm.8 Augustine links Ps 22:2 with passages in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"A Unity of Order":Aquinas on the End of PoliticsWilliam McCormick S.J.Nonspecialists are often surprised to learn that Aquinas's thought on Church and state is a matter of obscurity. After all, Aquinas is the most famous medieval thinker in the West, and the question of Church and state is one of the best-known medieval political questions. And yet his thought on that polemical topic remains obscure. As John Watt puts (...) it: "There are too many ambiguities in his doctrine and too many unanswerable questions about what he did or did not hold."1Why is his view not better understood? Part of its obscurity is the relative infrequency with which he writes on politics.2 Another is the relative lack of interest in medieval political thought among political scientists and historians of political thought, an obscurity dating back to the Renaissance.3 Those who do study Aquinas's thought, moreover, have been mired in a controversy over two key texts: one from book II of his Scriptum or commentary on Peter Lombard's Sentences (d. 44, q. 2, a. 3, exp. text.), and the other in book II of De regno (On kingship), chapter 3 (no. 110). For brevity, I will use S for the Scriptum passage and R for the De regno passage.4 These two [End Page 1019] appear to contradict each other, and with respect to fundamental political questions. The debate over these two texts points to what most contributes to the obscurity of Aquinas's teaching on Church and state: confusion about his vision of politics in human life. As I will show in this paper, Aquinas transcends modern categories of the "secular" and "belief" in his treatment of politics. Aquinas valorizes the integrity of political activity: that autonomy is not just a concession to the modern condition. It is in fact when Aquinas is most theological that he is most open to that integrity. The integrity of the political speaks to the intrinsic goodness of that order: it mirrors God's unity in its complex and ordered diversity.In this paper I examine R and S to show their concordance. I argue that they are complementary in what they prescribe for relations between Church and state, and indeed grounded in the same account of the origins of political authority. Through this investigation we will uncover key principles of Aquinas's political thinking that show him to have a capacious vision of politics where humans achieve the actualization of their full beings as human.A key notion will be unitas ordinis, or unity of order: the form of human cooperation in political life. As we will see, that form strikes a middle path between the simple unity of the individual person and the orderless collectivity of a crowd. For Aquinas, that order is itself a common good of politics, and an intrinsic one at that, before any "extrinsic" common good achieved by the people through that order. Part of why this seemingly secular consideration is good is its theological importance: it mirrors God.Further, if Aquinas does not elaborate on political arrangements as much as one would like, nevertheless he offers sure guidance for the principles which ought to guide the prudent development of those arrangements in a particular time and place. Ultimately Aquinas shows that medieval political thought is in key respects not as alien and hostile to us as we might imagine, but in its own way equally concerned about the integrity of the political life.5The Teaching of SAquinas's teaching on Church and state in S is widely accepted as his mature "two powers" teaching. Aquinas's most famous work, the Summa theologiae [ST], would eventually replace Lombard's Sentences, but in Thomas's own thirteenth century it was that compendium of quotations and arguments [End Page 1020] from Christian sources compiled by the twelfth-century theologian-bishop Lombard that was the standard theology textbook in the Latin West—the Ur-text for theological teaching and scholarship.6The Sentences is perhaps the most important Western book no one has heard of. It was so influential not only because it collected a rich trove of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"He Who Eats Me Will Live Because of Me":Eucharistic Indwelling and Aquinas's Johannine Theology of the Missions of the Divine PersonsDaniel M. Garland Jr.IntroductionIn the Bread of Life Discourse of John 6, Jesus begins his teaching by stating that he is the true bread from heaven sent from God to give life to the world. After "the Jews" (οἱ Ἰουδαῖοι)1 boast that Moses gave their fathers manna to eat (...) in the wilderness, Jesus makes a contrast between the manna in the wilderness and himself as the "bread of life" (6:35). While the title "Bread of Life" carries a metaphorical sense, Jesus climaxes his discourse by [End Page 1171] insisting that believers eat of (ἐσθίω) or gnaw on (τρώγω) his flesh and drink his blood. Then, in John 6:57, Jesus makes the startling claim: "As the living Father sent me, and I live because of the Father, so the one who eats [τρώγω] me will live because of me." Jesus, here, connects his mission with the giving of his flesh as food for eternal life. At the same time, Jesus declares in John 17:3 that eternal life is predicated on the knowledge of God the Father and Jesus Christ, whom he has sent. There seems to be a tension here in John's Gospel. Do we have eternal life by eating or by knowing?This article will explore the gift of eternal life communicated through the sacramental eating and drinking of Christ's body and blood and its relation to our coming to know the Father and the Son. It will be divided into two main parts. The first part will explore this as revealed in the text of the Gospel of John by examining what it means "to know God." Next, I will show that Jesus has the power to give eternal life because he is Life itself and that John points to the root of this power as being derived from Jesus's procession from the Father. Then, I will take up Jesus's mutual abiding/indwelling language in John 6 and elsewhere in the Gospel and how this contributes to bringing eternal life to believers. The second part will show how St. Thomas's teaching on the missions of the divine persons further clarifies Jesus's teaching in the Gospel of John that eternal life comes about through both eating Christ's flesh and coming to the knowledge of the Father and the Son and also gives greater theological insight into the Johannine theology of the Eucharist as the source of eternal life.Gospel of JohnJohn 17 and the Relational Name of the Father and the Son in Relation to Eternal LifeIn John 17, Jesus prays from the vantage point of already having completed (17:4; τελειώσας) the work that the Father has given him to do. The work that Jesus speaks of is both a past event, consisting of the signs that witness that the Father has sent him (see 5:36; τελειώσω), but also the future event of the Cross(see 19:30; τελειώσω),2 Here, Jesus requests glorification by the Father in order that he, as Son, may glorify the Father in return. This mutual glorification is rooted in the power (ἐξουσίαν) that the Father has given to the Son over all flesh—the power to grant eternal life (17:2). Jesus [End Page 1172] then defines eternal life in 17:3 as "to know the only true God and Jesus Christ whom he has sent." There is an intimate connection, here, between knowing the Father ("the only true God") and Jesus. Eternal life is not merely knowledge of the Father, but knowledge of the Father as the one who sent the Son.3 How does one know the Father? John 17 suggests that it is through the revelation of his name. There is a repeated refrain in John 17 of Jesus making known the Father's name (17:6, 26) and keeping them in this name (17:11, 12). Looking back in the Gospel, we can recall that in John 5:43, Jesus associates the "Father's name" with his mission: "I have come in my Father's name." The same can... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Whose Red Garments?Which Divine Warrior? Thomas Aquinas on Isaiah 63 and the Literal Interpretation of the Old TestamentJoshua MaddenIntroductionIn attempting to discern the principles by which St. Thomas Aquinas offers a literal interpretation of the Old Testament, this essay will serve to highlight the tension between various periods and methods of biblical exegesis in the hope that it will allow a more fruitful engagement with the conclusions of both (...) St. Thomas and modern biblical commentators. In order to make this discernment, we begin first by addressing the concept of literal interpretation as a whole, as significant misunderstandings can arise in any discussion of what a "literal" reading of Scripture actually is. This exploration will serve our project well by allowing us to pin down precisely what is meant by this term, as well as why it should be important in any mode of theological exegesis (especially that of the Old Testament). When we are able to parse out the exact nature of literal interpretation and the implications of taking such an approach with regard to St. Thomas, we will then be capable of examining a particular instance of Thomas's exegesis by offering a test case of his methods in the reading of Isaiah 63, in which Isaiah prophesies the future appearance of a heavenly warrior who will bring both judgment and salvation to Israel.To sum up, we have two goals: to show that St. Thomas's understanding of the literal sense is both logically coherent and perennially illuminating, and to highlight a particular instance in which St. Thomas's exegesis and literal interpretation is employed in an insightful and creative manner. The conclusion of such an investigation will demonstrate that Aquinas is a [End Page 1201] valuable resource for the science of biblical exegesis precisely because of his philosophically robust methodology and his commitment to the grounding and foundational importance of the Old Testament's historical, literal sense.The Nature of Literal InterpretationAt the very outset of the Summa theologiae, St. Thomas deals with the issue of biblical interpretation and the various senses of Scripture. First, he clarifies what it means to speak of a literal sense of Scripture: "that first signification whereby words signify things belongs to the first sense, the historical or literal."1 Having established what he means by the literal sense, he goes on to speak of the various spiritual senses—allegorical, moral, anagogical—and the way in which they are to be parsed out, but he is careful to note that a multiplication of senses does not necessitate equivocation in meaning: "Thus in holy Scripture no confusion results [from the multiplicity of senses] for all the senses are founded on one—the literal—from which alone can any argument be drawn, and not from those intended in allegory."2 To sum up: the literal, historical sense of Scripture is that meaning which is intended by the words themselves, and it is upon this understanding alone that any argument (and thus any theology) can be founded.3Now one should not take this definition of the literal sense as somehow historicizing or demystifying the text of Scripture, as though St. Thomas were concerned merely with what the words of the human authors mean. First, it is not merely the intention of the human author that must be ascertained, for the human author is not the only author: "The author of holy Scripture is God."4 In the preface to the Super Isaiam he says the same: "the author of Sacred Scripture is the Holy Spirit," and it is "the prophet's tongue" (lingua prophetae) which acts as the divine instrument (organum spiritus sancti).5 So [End Page 1202] here we have a necessary condition for literal interpretation, that it must treat God as the primary author of Scripture. Therefore, a literal exegesis of any particular text must take into account not only the intention of the human author, but the divine author as well.Let us proceed. It is a particularly modern approach to couch this search for the literal sense of the text as the search to ascertain "what the author meant." For St. Thomas, this is a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Thomas Aquinas and the Crisis of Christology ed. by Michael A. Dauphinais, Andrew Hofer, O.P., and Roger W. NuttJ. David MoserThomas Aquinas and the Crisis of Christology edited by Michael A. Dauphinais, Andrew Hofer, O.P., and Roger W. Nutt (Ave Maria, FL: Sapientia Press, 2021), ix + 422 pp.This volume is a collection of papers presented at the "Thomas Aquinas and the Crisis of Christology" conference at the (...) Aquinas Center of Ave Maria University in Ave Maria, Florida, in February 2020. Dozens of papers were presented at the conference; this volume contains many of the plenary papers and the two keynote addresses given by Bruce Marshall and Thomas Joseph White, O.P.The title, especially the term "crisis," has multiple meanings in the essays. On the one hand, some of them address the crisis in contemporary Christology. For example, Michael Dauphinais draws on Aquinas's theology of participation to pose what he sees as a better alternative to Richard Rohr's The Universal Christ. As Dauphinais shows, Rohr's popular Christology conflates Incarnation and creation as one and the same reality. Through careful exegesis of Aquinas's Commentary on John, Dauphinais argues that the Incarnation must be distinct as a unique act of God, and thus decidedly not the same as creation (253). On the other hand, as J. Augustine DiNoia observes in his foreword, the term "crisis" comes from the Greek krisis, or "judgment" (ix). Christ's judgment of all human beings emerges as a persistent theme in the volume. So Andrew Hofer's introduction explores Aquinas's teaching on Christ's judgment of teachers of the faith, noting the implications for theologians who hold the office of teacher. Marshall's and Daria Spezzano's essays are powerful accounts of Christ's role as judge. Both diagnose contemporary crises of faith over which we will be judged and remind us that the Lord Jesus judges to save those who love him. These essays read almost like sermons, and they deserve careful attention when [End Page 1435] Christ's judgment seems irrelevant in an age when God can only be thought to be winsome and nice.Some of the essays contribute to ongoing Thomistic scholarly debates. The vexed question of how to understand the esse secundarium in article 4 of Aquinas's De unione verbi incarnati receives two essays: one by Roger Nutt and the other by Steven A. Long. Nutt argues that Aquinas did not reverse his teaching on the single esse of Christ in the De unione. He observes that Aquinas uses the terms principale and secundarium to manifest "the ultimate unity of composite realities," and thus secundarium esse is not "second esse" in the order of being (87). Like Nutt, Long argues that Aquinas is consistent in his position on Christ's singular esse. He invokes a wide array of interpretive and metaphysical arguments in a mere nine pages. Though they do not resolve the problem (at least in my view: how could an esse distinct from another esse be numerically the same esse, as they would have to be for Christ to have one esse?), they are useful contributions to the ongoing interpretation of Aquinas on this point.Similarly, Christ's human knowledge in Aquinas's theology and Catholic doctrine gets two essays. White expands on prior work on this topic and argues that Christ maintained consciousness of his filial identity prior to the resurrection. As usual, he does careful work deploying the insights of Catholic doctrine in conversation with biblical studies. Simon Francis Gaine expands on his argument in Did the Saviour See the Father? Christ, Salvation and the Vision of God by arguing that a divine person does not need to have the beatific vision to be incarnate. He contrasts metaphysical necessity with soteriological necessity; Christ needed to have the beatific vision to give it to us, but he did not need it as a necessary consequence of being incarnate. It would be interesting to see Gaine and other Thomists interact with John Duns Scotus's argument that Christ could be incarnate without the beatific vision, or highest possible grace (Ordinatio III, d. 13). Scotus, in my... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Can Creatures Cause Forms?Aquinas on Cosmology and EvolutionLucas PrietoThus formulated, the question may seem odd. It is enough to look at nature to see that many of the relations that are established between substances are causal relations that results in the production of a form. So, for example, the fire from a match in contact with a piece of paper produces fire, in such a way that the agent (...) causes a new form because it communicates its own actuality. In this sense, at the natural level, we can even say that all production involves the causation of a form. The question becomes meaningful, however, when we distinguish between being the cause of this form inasmuch as it actualizes a matter and being the cause of the form as such—that is, between causing a particular order in a matter and being the cause of the reason for this order.1 Continuing with the example: the fire of the match is specifically the same as the fire found in the paper, so that the former cannot be the cause per se of the fire of the latter—that is, the fire of the match is not that which gives reason for the formality of the fire—because in that case it would be the cause of its own formality. The argument leads us to postulate another agent that is the cause of fire as such.So, we can now ask: can creatures be ultimately responsible (at the created level) for this particular ontological configuration? That is, can creatures cause a natural form as such? Aquinas answers yes, and his answer is of particular importance in explaining the causal order among creatures [End Page 441] and the possibility of true specific novelty in the universe. In this article I will advance how Aquinas justifies ontological novelty by resorting to intra-mundane causes and then show how this causal model allows us to understand the transformism of species (evolution) in a Thomistic framework. To do so, we will formulate our argument in three steps: (1) first we will analyze the notion of form that Aquinas handles in order to understand also how it can be caused in an individual, (2) then we will study the various ways in which the causation of a form can occur, and (3) finally, we will apply these conclusions to the problem of evolution.Form and IndividualFor Aquinas, form is a fundamental ontological principle of the corporeal entity because it structures matter according to a determined order of perfection. By the form we can distinguish between different entities because a formal perfection supposes a certain term or limit of the act that implies the deprivation of the perfection of another form. A dog indicates a certain degree of perfection, but by the fact of being a dog it lacks the perfection of being a cat. Now, in the physical world, we find an innumerable diversity of entities that differ from each other not only in their form or essence, but also as individuals, which shows that, ultimately, the fundamental distinction is not between being a cat and being a dog, but between being this cat and being this dog, or more clearly, between this dog and that dog. Aquinas holds that this diversity and inequality, both specific and numerical, is something positively willed and caused by God as first agent.2 But does this mean that the diverse structuring of matter is produced by a special divine action? That is, is the formal difference the effect of a creative act of God?In the Summa theologiae, Thomas directly addresses this problem by asking whether creation is mixed in the works of nature and of the arts, which is equivalent, in the last analysis, to the question of the origin of novelty in the physical world.3 Indeed, when an entity is generated, a substance appears that is not absolutely contained in the preceding causes. The agent certainly communicates his actuality by resembling the effect to himself, but in the effect, there is always something else that escapes the essential principles. Therefore, how can this novelty of the effect be founded? Before answering this question... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Original Sin Revisited:A Recent Proposal on Thomas Aquinas, Original Sin, and the Challenge of EvolutionReinhard Hütter"For some years now, the theological layman has been surprised to note that in Catholic preaching, as well as in the theological literature that comes to his attention, there is either hardly any mention of the peccatum originale, or that this doctrine is even explicitly dismissed—with suppression of the canons of the Council of (...) Trent—as an erroneous path inspired by Augustine."—Robert Spaemann1Original Sin Passé—"after" Original Sin?The doctrine and later dogma of original sin had been a central topic of Catholic dogmatic theology up to the Second Vatican Council.2 One only has to consult the exhaustive bibliographies in the respective volumes Urstand, Fall und Erbsünde (in three parts) of the Handbuch der Dogmengeschichte.3 [End Page 693] Still echoing this long-standing, abiding preoccupation—researched during the Council and published in 1967—is the important tour d'horizon and noteworthy working hypothesis advanced by Henri Rondet, S.J., Original Sin: The Patristic and Theological Background.4 Soon after Vatican II a quite unexpected "sign of the time" found its way into Catholic theology—a widespread allergy to the theological topics of sin in general and of original sin in particular began to affect the post-conciliar mood, an unwillingness to acknowledge sin precisely as sin, let alone original sin and the concomitant original guilt. In polite and enlightened post-Vatican II Catholic theological society, one best ignored what was now seen as an unbecoming topic, unless the intention was, of course, to revise, that is, to "de-dogmatize," the received understanding of the Tridentine dogma of original sin, be it along Schleiermacherian lines (original sin as the sin of the world)5 or along Hegelian lines (the Fall and original sin as the unavoidable entailments of human finitude and freedom)6 or along Heideggerian lines (the co-conditionedness of the fundamental human existential situation of transcendental freedom by the historical facticity of collective human guilt since the inception of human history).7 Other post-conciliar progressive theologians took it upon themselves to go further than that and to "de-mythologize" the Catholic faith as a whole, and thus bring it up to date to the new standards of an [End Page 694] enlightened and increasingly secularized age: original sin, mortal sin, last judgment, hell, and eternal damnation all had to go in one or the other way together with angels, demons, and the evil one—at least the personhood (some sundry metaphysical principle of evil, possibly rooted in God, was, maybe, permissible; a person of a created, purely spiritual subsistence, definitely not)—into the dustbin of bygone theological notions, now thanks to a dynamic progressively transformative development of the understanding of faith, suddenly "untruths," or at best mythological remnants of a bygone pre-scientific age.8 Consequently, from the self-secularizing view of what took itself to be progressive Catholic theology, embracing the normative horizon of the immanent frame together with its immanent transcendence of perpetual human progress, the hamartiological and eschatological horizon brightened up considerably, especially in Germany, Holland, and Belgium, looking increasingly like the non-transcendent, historically immanent eschatology of Immanuel Kant's The End of all Things (1794)—a gradual vertical asymptotic approximation of human cultural and social progress to the ideal of the "kingdom of God." The problems that evolutionary theory and historical-critical exegesis of Genesis 1-3 might have posed for a de facto (salvation-)historical state of original justice became serendipitously immaterial, since the object of contention had been preemptively removed. A radically reinterpreted or simply dismissed doctrine of original sin made any concerns about a historical state of original justice and a historical fall immaterial.With original sin transposed by revisionist systematic theologians and mortal sin abolished by proportionalist moral theologians, it became increasingly unclear what Jesus Christ came to save humanity from, really, besides [End Page 695] offering the gnosis of the sublime all-embracing dynamic of an irresistible universal divine embrace, an unqualified transcendent acceptation and indeed affirmation of the very goodness of de facto human nature ("God accepts and affirms us exactly... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Light That Binds: A Study in Thomas Aquinas's Metaphysics of Natural Law by Stephen L. BrockBrian BesongThe Light That Binds: A Study in Thomas Aquinas's Metaphysics of Natural Law by Stephen L. Brock (Eugene, OR: Pickwick, 2020), xv + 277 pp.Fr. Stephen L. Brock is arguably one of the most important contemporary contributors to the Thomistic understanding of natural law. Hence, the publication of his updated and (...) revised doctoral dissertation on the topic [End Page 289] of the metaphysics of natural law in St. Thomas will be gladly received by Thomistic scholars and moral theorists alike. In The Light That Binds, Brock's central task is to explain the metaphysics of the promulgation of natural law in man. Put differently although extant literature on natural law may be useful for action analysis—why lying is always wrong, say—less attention has been paid to the way in which natural law has been promulgated by God and is present in the human intellect. What literature is available, either as an explanation of St. Thomas or as criticism of the same, has failed to do Aquinas justice, so Brock argues.The book comprises seven chapters and an introduction. In the first chapter, Brock's central goal is to survey the ways in which (especially more recent) commentators of Aquinas have distorted the sense in which natural law constitutes genuine law, as well as the relationship between natural law and God. For, there is a line of thought on natural law, particularly prominent in the "new natural law" tradition, according to which the principles at the heart of the theory do not fully satisfy the four criteria of legitimate law given by Aquinas. Rival views have natural law constituting a real law, but in virtue of an epistemically explicit reliance on God as lawgiver, among other distortions. Figureheads surveyed in the chapter include Dom Odon Lottin, Ernest Fortin, and Francisco Suárez, among others.In the second chapter, Brock outlines and defends his positive view regarding the legal status of the natural law by way of continued discussion of Lottin, particularly Lottin's contention that St. Thomas was heavily influenced by a mid-thirteenth-century Franciscan tract, De legibus et praeceptis. Brock argues that St. Thomas conceives of natural law as having an even closer relationship to eternal law than is posited by the earlier Franciscan tract, and the rest of the chapter is largely focused on unpacking this close relationship. In sum, natural law is law because it involves a rational ordering by God of our intellect to the goods of our nature, a human participation in an eternal ordering of all things to their ends (i.e., the eternal law). We need not discover the source of the ordering—namely, God—in grasping the first principles of his ordering, as Brock explains here and elsewhere. But the strictly legal status of the principles requires that natural law comes from a legitimate authority, among other essential elements.Chapters 3 and 4 tackle the more human side of the metaphysics of natural law. More concretely, in these chapters, Brock explains the wheres and the whats of our possession of the natural law. For, not all ordering of objects to ends implies the sort of normativity we see in the natural law. Brute animals, among others, have natural inclinations too, and yet they are not governed through these instinctual drives by a natural law. Natural law [End Page 290] is present preeminently in the human intellect, Brock argues, and is not to be confused with the prerational drives that we share as part of our animal nature. God instills these rational drives—the light, as it were—into reason in such a way that an individual can grasp its force autonomously, as basic conceptional truths about what right and wrong consist in (72). Here it would have been nice for Brock to reflect briefly on how Aquinas's views on moral knowledge fit within his broader epistemological commitments, as the natural (conceptual) knowledge of right and wrong at first glance shares common ground with the Franciscan tradition on divine illumination as found in figures... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Picking Up the Pieces of a Shattered Culture:Abandoning Sartre for AquinasR. E. HouserI expect to die in my bed, my successor will die in prison, and his successor will die a martyr in the public square. Then his successor will pick up the shards of a ruined society and slowly help rebuild civilization, as the Church has done so often in human history.—Francis Cardinal George (2010)Here I propose to (...) present a feature of the ethics of Thomas Aquinas, his ethical doctrine of virtue, concentrating on the four cardinal virtues—justice, prudence or good practical judgment, courage, and temperance. Plato first selected them as the four premier virtues, but they go back at least to Homer, for whom wily Odysseus exemplified prudence, warlike Achilles courage, old Nestor justice, Penelope and Telemachus, Odysseus' wife and son, temperance. And I offer them as central to living the morally good life required to "rebuild civilization" in an America that so fair and judicious a man as Cardinal George could call a "ruined society." To see the need for Thomas's solution, we must begin with the problem. Now, all societies depend upon the deep and fundamental ideas of the most important thinkers, prophets and sages, saints, and yes, even philosophers. Their ideas "trickle down" to influence regular folk, like you and me, those who whose hard work actually makes a society thrive, or die. And when those fundamental ideas change, the moral principles of those who embrace those ideas change, and consequently their actions change, and as a result the wider society in which they live changes, for better or worse. Such effects can now be felt across America [End Page 135] by all; but most of us are unaware of the primary intellectual agents of these changes, since they operate at the level of fundamental ideas, not politics or business or day-to-day life. And often their originators have died before the ideas reach full cultural force. So, ignorance of history makes it difficult to deal with present problems caused by those ideas.My first conclusion will be that a major cause of the current coarsening of our culture is the group of ideas of the French philosopher Jean Paul Sartre, even though most Americans have never heard of him, and most of those who recognize his name have not read his works carefully enough to see the connection. Why Sartre? In the honors program at my university, I had a bright young lady of Muslim heritage who had gone to a lycée, one of France's elite classical secondary schools. "Did you read the classics?" "Yes." Expecting Montaigne or Pascal, I asked, "Who?" Her answer: "Sartre." So let us begin with the theory and practice of Sartre and his long-time lover Simone Beauvoir, whose book The Second Sex was an intellectual spark for the women's liberation movement. Then we turn to some real-life examples of Sartrean influence on ourselves and American culture. Finally, for the best remedy for non-Christian and Christian alike, I recommend Aquinas's doctrine of virtue, when taken in its full scope.Sartre's Ethics of Absolute FreedomIn 1946, the year I was born, Sartre gave a lecture to a meeting of French librarians, which became his most popular book, Existentialism is a Humanism. There he laid out the core of his thought about God, humans, and their ethical behavior. Here I arrange his main ideas in an order that facilitates comparison with Aquinas, beginning with his view of human ontology and proceeding to its impact on the four cardinal virtues.Human OntologySartre turned his back on the traditional metaphysical view that every creature is an individual substance defined by a nature or essence it has in common with all other things of that type. In his "first principle of existentialism," Sartre skips over other animate things, plants and animals, and compares humans to inanimate objects:Let us consider... a book or a paper-cutter: here is an object made by an artisan whose inspiration came from a concept.... One cannot postulate a man who makes a paper-cutter but does not know what it is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Causality of Prayer and the Execution of Predestination in Thomas AquinasStephen L. BrockIntroduction: The Question of the Reasonableness of Petitionary PrayerIn a lucid and witty essay published in 1945, C. S. Lewis addressed a common objection to the practice of petitionary prayer.1 This practice is not confined to Christianity, of course, but at least in relation to the Christian conception of the deity, it can seem to make (...) little sense. The problem is simple. If God is all-wise and all-good, what is the point of asking him for things? He is already perfectly aware of our true needs, and he already wants to provide for them. Many of our requests are ignorant and misguided, and the others, it seems, will be at best superfluous. Nevertheless, as Lewis observes, petitionary prayer is part of the whole Christian tradition. Jesus himself practiced it, urged his followers to do so, and taught them how. Lewis wanted to explain that the real purpose of the practice is not to inform God of our needs or to twist his arm. Rather, petitionary prayer functions as a kind of cause, a way of bringing things about. It does so by divine institution and as a kind of share in God's own causality. And so understood, it makes perfect sense. I think Lewis is right about this.Another matter, however, is Lewis's particular way of conceiving the causality of petitionary prayer, especially as to its relation to God's own causality and care for the world. I grant that his conception is quite [End Page 15] straightforward and clear, and that it even has a strong initial plausibility. Indeed, I suspect that it gives voice to the way in which many thoughtful people who pray for things conceive of what they are doing. This is why, even though it is not the main focus of the present essay, I think that it serves as a good way of entering to the topic. But I do hope to show that it contains some serious problems.In what follows, I shall first set out Lewis's answer to the question of the reasonableness of petitionary prayer. Then I shall raise one of the problems that I think it faces. This has to do with another attribute that has traditionally been ascribed to the Christian God; namely, omniscience, the knowledge of all things, including all temporal events, past, present, and future. In the essay on prayer, Lewis does not address this problem. But from things that he says elsewhere about temporal events and how God knows them, I think we can gather how he would have solved it.Rather than evaluating this solution myself, I shall turn next to another twentieth-century British thinker, the philosopher Peter Geach. Although Geach agrees with Lewis in ascribing a causal function to petitionary prayer, Geach's way of understanding temporal events and God's knowledge of them contrasts sharply with Lewis's. In fact, Geach argues—I think persuasively—that a position like Lewis's actually ends up making petitionary prayer unable to function as a cause, and therefore renders it pointless. At the same time, however, Geach's own account of how petitionary prayer fits into God's overall plan has something very important in common with Lewis's. And in my opinion, what they have in common is very problematic.This will bring me to my main theme, which is Thomas Aquinas's view of the matter. Like Lewis and Geach, Thomas does regard petitionary prayer as a divinely instituted way of causing things. On their temporal status, his position is similar to Geach's. But on how prayer and its effects fall under God's providential plan, Thomas differs greatly from both authors. I find his account far more satisfactory. Unfortunately, it is also considerably more complicated and philosophically challenging, and my presentation of it will have to be correspondingly longer.The distinctive features of Thomas's view mostly pertain to the metaphysics of divine transcendence. My main task will be to show how, in his account, the full determinacy of God's eternal plan, including that part of it called... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aquinas's Ethics beyond Thomistic Virtue Ethics:The Gifts of the Holy Spirit, Spiritual Instinct, and Complete Human PerfectionJohn BerkmanThis paper offers a new reading and interpretation of Aquinas's doctrine of the gifts of the Holy Spirit. In the contemporary Thomist literature on ethics, there is far more discussion—and a far more developed discussion—of the nature and role of a virtue-habitus than a gift-habitus. Why might there be so little discussion (...) of the gifts and their distinctive habitus? Is it because Aquinas devotes many more questions to the virtues than to the gifts? Is it because the majority of self-professed Thomist ethicists have not been taught the gifts, and are either unaware or have merely a notional awareness that the gifts have a principle of action distinct from and superior to that of the virtues?1 Regardless of the reason, this paper seeks to mitigate the current paucity of analysis of the gifts and the gift-habitus.This paper will discuss Aquinas's doctrine of the gifts of the Holy Spirit from a resolutely gift-centered perspective. I do so because discussions of the gifts often presume a virtue-centered perspective. That is, treatments of the gifts typically interpret what Aquinas says about the gifts through the lens of a pre-existing virtue framework, the gifts then being made to fit into that pre-existing framework. I will argue that we see this not only in interpretations of Aquinas on the gifts, but also in English translations of the Summa theologiae [ST] on the question of the gifts. [End Page 47]As a result, in contemporary scholarship on Aquinas's ethics, the virtues typically receive extended treatment, whereas the gifts of the Holy Spirit receive no treatment at all. And when the gifts are addressed, their treatment is brief, with the main point being that the gifts provide assistance to the virtues, like a spiritual butler. In the best-case scenario, the gifts are like Jeeves to the virtues' Bertie—undoubtedly wiser, but rarely listened to.The paper is divided into four sections. The first section compares and contrasts a gift-habitus and a vinue-habitus. The second section focuses on Aquinas's notion of instinctus. The instinct of the Holy Spirit (divine instinct) is the principle of motion Aquinas associates with the gifts of the Holy Spirit (ST I-II, q. 68, aa. 1–2). I argue that—contrary to the judgment of most commentators—instinctus is a highly appropriate term to describe the character of the work of the Holy Spirit. In this section I also show how Aquinas's doctrine of instinctus has been made "invisible" in part by various translations of the ST, including the translation of Fr. Shapcote.2In the third section, I analyze Aquinas' argument that the gifts are more perfective of human beings than the virtues (ST I-II, q. 68, a. 8). This analysis also constitutes a "case study" of the ways in which Shapcote's translation (the dominant English translation for the last hundred years) contributes to misunderstandings of Aquinas's views on the relationship between the gifts and the virtues. In comparing and contrasting the virtues and gifts, an original part of my argument is my claim that, while charity sometimes operates from a virtue-habitus, at other times it operates according to a gift-habitus. Commentators have failed to adequately account for the fact that truly perfect (simpliciter) charity cannot be attained solely by the operations of virtue. The ultimate expression of charity requires a habitus superior to a virtue-habitus.3 While the wayfarer's expression of charity is always in one [End Page 48] sense a gift from God, in that it relies on God's grace, as the wayfarer grows in charity, charity increasingly functions as a gift of the Holy Spirit, or perhaps the form of all the gifts.4The fourth and final section focuses on how the gifts and infused virtues operate in the wayfarer who is growing in spiritual maturity. I argue that, although infused virtue-habitus and gift-habitus are given at baptism, facility in either typically grows slowly. Increasing facility in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Recovering Aquinas's Common-Good-Oriented Right of RebellionNathaniel A. MoatsIntroductionAs recent events have woefully displayed, armed rebellion is not a topic of merely theoretical interest.1 While theory seemingly has very little impact on the citizens participating in armed rebellions, theory still remains of paramount importance, providing crucial criteria to evaluate, restrain, apply, and respond to such force. Criteria such as legitimate authority, just cause, right intention, necessity, proportionality, and likelihood of (...) success have been offered by thinkers advocating "just war" theory from across diverse political, philosophical, and religious backgrounds, garnering widespread agreement over the centuries. Contemporary scholars who identify as "historically oriented" just war thinkers have continued to defend that historical tradition as a sufficient and substantial guide for contemporary practice.2 Yet some have questioned whether the it can provide useful aid for dealing with contexts of political tyranny. In a 2013 article, Valeria Morkevičius describes [End Page 175] Western culture as divided over the moral permissibility of armed rebellion, with advocates basing their views on the Enlightenment ideas found in John Locke and Jean-Jacques Rousseau, whereas traditional just war theorists have generally denied a right to armed rebellion.3 In Morkevičius's perspective, she argues that there can be justified use of armed force against tyranny and calls upon other scholars to help create a "just rebellion theory" that would "radically reimagine" traditional just war thinking.4 She claims that there is a "lack of a systematic and rigorous ethical framework for evaluating the justness of rebellions"5 and that "a new theory of just rebellion—a systematic way of evaluating the justness of real world rebellions, of determining appropriate state responses to domestic rebellions, and of weighing the pros and cons of intervention" is needed.6In line with Morkevičius' sentiments, the last ten years has seen the increasing rise of self-proclaimed just war revisionists.7 Jeff McMahan, the figurehead for this movement, claims that the classical just war criteria "can no longer stand."8 McMahan argues that traditional just war theory has [End Page 176] depicted war as a morally sui generis category of violence in which unique moral principles apply.9 The moral asymmetry of war is also reinforced by a "statist" and "collectivist" orientation that overrides the importance of individuals and their rights of life, liberty, property, and other fundamental goods. Instead of seeing war as a distinct category of violence, McMahan argues that war and self-defense are morally symmetrical. Further, he argues that combatants should be depicted as individuals distinct from their political or collective identity.10 In other words, McMahan offers a theory of war oriented around individuals and their rights based in the concept of justified self-defense.11 Extending McMahan's theory, Cécile Fabre has particularly targeted the criterion of legitimate authority as morally problematic.12 Rejecting the exclusive authorization of armed force by political authorities, she argues in favor of an individual's right to war, and by extension the right to rebellion.13 Therefore, given the historical just war tradition's emphasis on the criterion of legitimate authority (i.e., the restriction of armed force [End Page 177] to established authorities) and resistance to support armed rebellions due to the lack of recognized political leaders, revisionists conclude that traditional just war thinking is inadequate for providing contemporary guidance in the context of rebellion.14To challenge revisionist claims, I analyze Thomas Aquinas's ingenuity and relevance for future "just rebellion" thinking. First, I argue that classical just war thinking is not as antithetical to armed rebellion as suggested.15 One just rebellion theory has coexisted alongside the classical formation of just war theory, albeit often neglected or ignored by contemporary thinkers.16 It is well known that Aquinas formalized the Augustinian classical just war theory revolving around the criteria of legitimate authority, just cause, and right intention. Much less known, however, is the fact that Aquinas also crafted criteria for justified armed rebellions. While Aquinas's just war thinking rearticulates Augustine's perspective, Aquinas appropriated his mentor's views to allow for justified armed rebellions. Aquinas's originality was displayed not only in allowing justified armed... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"An Encyclopedic Pico della Mirandola"?Rethinking Aquinas on Christ's Infused KnowledgeJoshua H. LimIntroductionIn what has come to be known as Thomas's account of the triple knowledge of Christ, the infused knowledge holds a tenuous place. It stands awkwardly between two kinds of knowledge, beatific and acquired, which are explicitly linked to the fulfillment of Christ's redemptive mission.1 Christ's earthly [End Page 147] beatific knowledge, controverted though it may be, nevertheless (...) has for Thomas a definite soteriological end.2 As the author of salvation, Christ, from the moment of conception, had to possess in actu the very knowledge to which he was to lead the rest of humanity, namely, the supernatural and beatific knowledge of the divine essence and of all things in it. Christ's acquired knowledge is also ordered to our salvation; it is necessary on account of exigencies arising from the integrity of human nature. In the assumption of a complete human nature, it was necessary for Christ to possess acquired knowledge, for without an agent intellect having its proper operation (i.e., abstracting intelligible species from phantasms arising from the senses), Christ's humanity would have been incomplete, imperfect.3 Thus, according to the patristic dictum that what is not assumed is not redeemed, Christ's redemption of human nature would have been imperfect. In contrast to these two types of knowledge, it is not clear whether and how the infused knowledge contributes to human salvation. Unlike the beatific knowledge, the infused knowledge does not belong intrinsically to the state of the comprehensor, for beatitude does not consist in a knowledge of created things in themselves, but in God;4 and unlike the acquired knowledge, the infused knowledge is not necessary for the assumption of an integral human nature.5 Add to this Thomas's passing description of Christ's infused knowledge as "proportioned to the angelic nature," encompassing all intelligible species of things knowable through nature and through the light of grace. In this vein, the infused knowledge threatens to transform Christ into a caricature of a man—turning Christ into what É. H. Wéber has disparagingly called an "encyclopedic Pico della Mirandola."6 [End Page 148]Herein lies the problem. Given the acquired and beatific knowledge, what use is there for the infused knowledge? The knowledge of all that can be known by nature is already attributed to Christ through his acquired knowledge; further, the knowledge of all the mysteries of grace is accessible to Christ through his beatific knowledge of God and all things in Verbo. While humans, as viatores, gain knowledge through the senses, and, as comprehensores, behold God through an elevation of the soul through glory, it is unclear whether a third kind of knowledge, the infused knowledge, is necessary and, if so, to what end. If, according to the Scholastic dictum, God and nature do nothing in vain, what sense can be made of Christ's infused knowledge?At least since the seventeenth century, Thomists have typically sought to resolve this tension by appealing to the unique role of infused knowledge in Christ's earthly transmission of knowledge. Thus, the infused knowledge fills a gap between the beatific and acquired modes of knowing, providing Christ's soul with a mode of knowledge which enables him to communicate supernatural truths, the mysteria gratiae,7 otherwise known in the blessed vision of the Word, through created and, therefore, humanly communicable intelligible species. Christ's acquired knowledge, restricted to what is naturally knowable, is insufficient to lead "many brothers to glory,'" while the beatific knowledge, though saving, nevertheless remains unconceptualizable and therefore incommunicable in mode.8 According to this view, therefore, the necessity of the infused knowledge arises as a bridge of continuity between the beatific and acquired knowledge, enabling Christ to communicate the truth of the kingdom of God in a way that is proportioned to the human nature in via.Such an account has two clear points in its favor. First, by highlighting the gulf between the beatific and acquired modes of knowledge, it makes room for a distinct, third mode of knowledge. Second, and related to the first point, by accounting for the... (shrink)

Licentiate (STL) Thesis of 2022. This study restores the Thomistic understanding of the essence of marriage, shared between natural and sacramental marriage. First, it reviews categorical real relations before summarizing the Scriptural witness to marriage as a form of conjoined relation. Then, marriage as a mutual real relation is presented and expanded upon, following the works Saint Thomas Aquinas.

This paper delves into a pivotal issue of scholastic angelology, the problem of angelic self-knowledge. It compares positions ranging from Thomas Aquinas’s to João Poinsot’s. I stress in particular what I dub ‘the problem of immanent knowledge in presence’, i.e. the problem of the actual, immanent and presential interplay between the angelic intellect and the angelic substance, which Aquinas sees as the rationale for angelic self-knowledge. I then discuss the perspectives of Cajetan and Vázquez, which revolve around the identity between (...) the angelic intellect and the angelic substance, and how they should interact so to enable self-knowledge in the angelic intellect. I finally deal with Poinsot’s account of the problem and its strong rebuttal to Vázquez. Poinsot’s view champions Aquinas’s original doctrine and is grounded upon the notions of “radical intellect” and “intelligible identity”. (shrink)

A book review of Daniel A. Dombrowski's, "Pre-Liberal Political Philosophy: Rawls and Plato, Aristotle, Augustine, Aquinas.".

Since ancient times the practices and ethics of bankers and banking in general have undergone a great deal of criticism. While lending is motivated by profit, and while households are not explicitly coerced into borrowing money, the justice of a system which exploits workers and at the same time encourages them to borrow money in order to maintain a certain standard of living can be viewed as sometimes unfair and perhaps immoral. The value of goods, according to St. Thomas Aquinas (...) and Karl Marx, should mostly reflect the value of labor embodied in them, and for that reason, labor should be compensated fully for its work. For these reasons, Aquinas and Marxian economists offer somewhat similar and at the same time different views on both the labor theory of value as well as on the morality of certain banking practices. If credit and the banking system also bring about crisis and the greater concentration and centralization of capital, then the morality of these outcomes also needs to be examined. (shrink)

Repentance is central to the message of Christianity. Yet, repentance has received little analysis in recent scholarship despite being emphasized by the church fathers. In particular, there has been minimal effort to understand the necessity of repentance in light of Christ’s atoning work. With this as the background, I explore fundamental questions such as repentance’s definition, scope, and role in salvation history. Furthermore, I attempt to more precisely outline repentance’s role in Christ’s salvific work. Underpinning the project is my view (...) that repentance should be understood as metanoia or transformation. This transformation of repentance is ordered toward divine metanoia – participation in Christ. In developing repentance, I put forward a synthesis of Thomas Aquinas’s framework of penance and John McLeod Campbell’s account of Christ’s vicarious repentance. Through this synthesis, I attempt to make sense of the relationship between repentance and atonement. I finish by suggesting that it would be appropriate to conclude that Thomas would endorse a vicarious repentance account of the atonement and hint at how it might fit into broader soteriologies. (shrink)

This article examines the thoughts and works of Catholic philosopher Jacques Maritain and evangelical philosopher Norman Geisler in light of their understanding of Thomas Aquinas’s view of faith and reason.

Recent work in positive psychology demonstrates the importance of self-transcendence: understanding oneself to be part of something greater than the self, such as a family, community, or tradition of sacred practice. Self-transcendence is positively associated with wellbeing and a sense of meaning and purpose. Philosophers have argued that self-transcendent motivation has a central role in good character, or virtue. Positive psychologists are just now beginning to integrate the aim of developing such motivation in character interventions. In this paper we draw (...) attention to an important but overlooked condition on effectively developing self-transcendent motivation constitutive of virtue: such a process must engage the subject’s will in the right way. If a process does not meet this condition it will fail to produce motivation constitutive of virtue according to leading philosophical accounts of virtue. We identify a suite of strategies for cultivating motivations that do meet this condition but have not been explored in relation to character interventions, namely, reappraisal strategies from the extended process model of emotion regulation (EPM-ER). (shrink)

Subsidiarity is often implicitly conceived as an organizational model or a Weberian ideal type. The purpose of this paper is to show that, in contrast, subsidiarity is a principle in the sense of the tradition originating from Thomas Aquinas. Considered as an ideal type, subsidiarity may be perceived as impossible to apply because of its ideal status, abstracted from the circumstances. Here, we will demonstrate the consequences of the fact that subsidiarity is one of the common principles of practical moral (...) reasoning of particular prudence. Because it is a principle, subsidiarity does not have a visualizable substance or prescribe an organizational model, unlike the ideal type. It thus avoids the indiscriminate application of organizational models to contexts that are not appropriate, and in the context of tension between external consultants and managers, it rehabilitates the prudence of leaders who know the circumstances of their organization. (shrink)

St. Thomas Aquinas has always considered intelligence a potency higher than the will, absolutely speaking. That being said, and in my view, the existential primacy of the will in the act of freedom (particularly in choosing the existential end) is also indisputably Thomistic, as Cornelio Fabro has shown. This paper endeavors to explain Aquinas' doctrine on the absolute primacy of the intellect and thus show that these two primacies can be affirmed coherently, that is, the intellect’s absolute primacy and the (...) will’s existential primacy. Firstly, I will explain the reasoning St. Thomas Aquinas uses in the Summa to justify the absolute primacy of the intellect over the will. Secondly, I will explore some parallel texts, in order to shed light on my interpretation of the Summa and expand our view regarding this and related doctrinal points. Thirdly, I will offer a brief study of Fabro’s position, one in which his concerns regarding the intellect’s absolute primacy are taken into account and carefully considered. (shrink)

Aquinas' theology can be understood only if one comes to grips with his metaphysics of being. The relevance of this perspective is exhibited in his treatment of topics like creation, goodness, happiness, truth, freedom of the will, the unity of the human being, prayer and providence, God's personhood, divine love, God and violence, God's unknowablility, the Incarnation, the Trinity, God's existence, theological language and even laughter. This book endeavors to treat these questions in a clear and convincing language. Is there (...) a better method for improving one's own theology than by grappling with the arguments of Thomas Aquinas? (shrink)