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Journal articles on the topic 'Aquinas'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Reising, Matthew K. "Rethinking Intellectual Ecumenism in Interfaith Debates on God's Existence: From Avicenna's Salvation and Maimonides's Guide to Aquinas's De Ente." Journal of Ecumenical Studies 59, no. 2 (2024): 242–62. http://dx.doi.org/10.1353/ecu.2024.a931513.

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precis: Scholars have long contended that Aquinas managed to escape the devastating critique launched by Averroes against the being/essence distinction by reimagining being/essence according to an analogy of act/potency rather than Avicenna's model of accident/substance. This essay complicates the scholarly consensus that Aquinas defined his metaphysical thought on being and essence against the philosophy of Averroes and instead argues that Aquinas's De Ente et Essentia can be seen as modeling interfaith dialogue, intellectual ecumenicism, and hybridity. Aquinas developed his thought through i

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Stump, Eleonore. "Humility, Courage, Magnanimity: a Thomistic Account." Scientia et Fides 10, no. 2 (2022): 23–29. http://dx.doi.org/10.12775/setf.2022.016.

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In these brief remarks, I sketch Aquinas’s account of humility, courage, and magnanimity. The nature of humility for Aquinas emerges nicely from his account of pride, and it also illuminates Aquinas’s view of magnanimity. For Aquinas, pride is the worst of the vices, and it comes in four kinds. The opposite of all these kinds of pride in a person is his disposition to accept that the excellences he has are all gifts from a good God and are all meant to be given back by being shared with others. Aquinas believes that all the virtues come together as a set. Consequently, a person who has humilit

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Mawson, Michael. "Understandings of nature and grace in John Milbank and Thomas Aquinas." Scottish Journal of Theology 62, no. 3 (2009): 347–61. http://dx.doi.org/10.1017/s0036930609004773.

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately refl

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4

Kaczor, Christopher. "Thomas Osborne on Thomas Aquinas on the Virtues." Thomist: A Speculative Quarterly Review 88, no. 1 (2024): 99–103. http://dx.doi.org/10.1353/tho.2024.a914474.

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Abstract: Thomas Osborne's Thomas Aquinas on Virtue offers readers a judicious and comprehensive account of Aquinas's teaching on infused and acquired virtues. Osborne puts that teaching in its original context by showing how Aquinas transforms the Augustinian understanding of virtue found in Lombard's Sentences by means of the recently rediscovered Aristotelian teaching on virtue. In drawing on the full range of Aquinas's discussion of virtue, neglecting neither the Scripture commentaries nor Aristotle commentaries, Osborne brings into a harmonious whole the obiter dicta remarks of Aquinas fo

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Guna, Fransiskus. "Verbum Interius." Limen : Jurnal Agama dan Kebudayaan 19, no. 2/April (2024): 108–30. http://dx.doi.org/10.61792/lim.v19i2/april.157.

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Thomas Aquinas, in one or another way, inherits from Augustine of Hippo a philosophical and theological patrimony that has a great impact on the doctrine of the church. The influence of Augustine on Aquinas which is in turn called Aquinas’s Augustinianism is informed by Aristotle’s thought. One of the Augustinian theological heritage that developed by Aquinas is the teaching of the Word that is the second person in the Trinity. Althought full of controversy, Aquinas stands confirmed in using Aristotle’s epistemology as lens for reading Augustine’s teaching; and, in turn, he sets up an insightf

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Strand, Vincent L. "Uncreated Grace and Merit: Scheeben Interprets Aquinas." Thomist: A Speculative Quarterly Review 88, no. 3 (2024): 373–99. http://dx.doi.org/10.1353/tho.2024.a930973.

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abstract: In the 1880s, Matthias Joseph Scheeben and Theodor Granderath argued over how to interpret Thomas Aquinas’s teaching in Summa Theologiae I–II, q. 114, a. 3 on the relation between the indwelling of the Holy Spirit and condign merit. Scheeben pointed to this passage as evidence that his view that the indwelling of the Holy Spirit as uncreated grace is in harmony with Aquinas. He argued that Aquinas’s phrase “the grace of the Holy Spirit” indicates that, for Aquinas, two principles are necessary for condign merit: created grace and the indwelling of the Holy Spirit as uncreated grace.

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Berkman, John, and Robyn Boeré. "St. Thomas Aquinas on Impairment, Natural Goods, and Human Flourishing." National Catholic Bioethics Quarterly 20, no. 2 (2020): 311–28. http://dx.doi.org/10.5840/ncbq202020229.

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This essay examines St. Thomas Aquinas’s views on different types of impairment. Aquinas situates physical and moral impairments in a teleological account of the human species, and these impairments are made relative in light of our ultimate flourishing in God. For Aquinas, moral and spiritual impairments are of primary significance. Drawing on Philippa Foot’s account of natural goods, we describe what constitutes an impairment for Aquinas. In the Thomistic sense, an impairment is a lack or privation in relation to that which is appropriate to the human being, known by our nature and ultimate

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8

Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such

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9

Polsky, Elliot. "Secondary Substance and Quod Quid Erat Esse." American Catholic Philosophical Quarterly 96, no. 1 (2022): 21–45. http://dx.doi.org/10.5840/acpq2021122241.

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Modern commentators recognize the irony of Aristotle’s Categories becoming a central text for Platonic schools. For similar reasons, these commentators would perhaps be surprised to see Aquinas’s In VII Metaphysics, where he apparently identifies the secondary substance of Aristotle’s Categories with a false Platonic sense of “substance” as if, for Aristotle, only Platonists would say secondary substances are substances. This passage in Aquinas’s commentary has led Mgr. Wippel to claim that, for Aquinas, secondary substance and essence are not the same thing and that Aristotle’s notion of esse

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Gaine, Simon Francis. "The Beatific Vision and the Heavenly Mediation of Christ." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (2018): 116–28. http://dx.doi.org/10.14428/thl.v2i2.7623.

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This article argues that Thomas Aquinas is to be interpreted as holding that the beatific vision of the saints is causally dependent on the glorified humanity of Christ. It opposes the view that, for Aquinas, Christ’s humanity has causal significance only for those who are being brought to the beatific vision by grace, and not for those who have attained this vision, such that there is a Christological deficit in Aquinas’s eschatology. The argument proceeds somewhat in the manner of an article of Aquinas’s Summa Theologiae. Having briefly outlined the recent debate, especially the contribution

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Gaine, Simon Francis. "Some Recent Arguments for Christ's Earthly Beatific Vision and Aquinas's Own Argument in Summa Theologiae III, qq. 9 and 34." Thomist: A Speculative Quarterly Review 88, no. 1 (2024): 77–97. http://dx.doi.org/10.1353/tho.2024.a914473.

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Abstract: Since around the middle of the twentieth century, the conviction of St. Thomas Aquinas that Jesus Christ enjoyed the beatific vision throughout his earthly lifetime, from the moment of his conception, has been much criticized in Catholic theology. More recently, some followers of Aquinas, including Thomas Joseph White, O.P., and Simon Francis Gaine, O.P., have argued for Aquinas's position but with different arguments from the one Aquinas proposed for his conclusion in the Summa theologiae . This article examines the value of adding such arguments to Aquinas's own in response to a di

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Romero, Miguel J. "Aquinas on Disability, Deification, and Beatitude." Thomist: A Speculative Quarterly Review 88, no. 3 (2024): 401–52. http://dx.doi.org/10.1353/tho.2024.a930974.

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abstract: This essay provides an approach to interpreting Thomas Aquinas on the topic of disability. That approach is brought to bear in a careful presentation of Aquinas’s speculation on the eschatological significance of bodily vulnerability, individuating bodily differences, and the redemption and perfection of our fragile flesh. According to Aquinas, Christ’s resurrection and glorified wounds reveal a surpassing beauty—a beauty relevant to theological speculation on the deification and beatitude of the blessed. In section I, the essay describes a key contemporary methodological challenge.

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Lombardo, OP, Nicholas. "Thomas Aquinas on the Emotions." philippiniana Sacra 48, no. 145 (2013): 413–34. http://dx.doi.org/10.55997/ps3002xlix145a1.

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Despite its enormous historical influence, Thomas Aquinas’s account of the emotions has been neglected since the early modern period. Recently however, it has been drawing renewed attention from scholars in a number of disciplines. This paper gives an overview of Aquinas’s account of the emotions and the state of contemporary scholarship. It describes his fundamentally positive attitude toward desire and emotion, and then it shows the centrality of his theory of the emotions to his ethics and his understanding of virtue. In the course of its argument, the paper examines the relationship betwee

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Berry, John Anthony. "Aquinas’s Understanding of Religion." Religions 14, no. 7 (2023): 855. http://dx.doi.org/10.3390/rel14070855.

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Thomas Aquinas emerges as a remarkable figure whose significant literary contributions have had a profound impact on our understanding of religion. Drawing inspiration from both the Greco-Roman philosophical and legal traditions, particularly the influential works of Cicero and the rich Christian tradition, notably Augustine, Aquinas presents a comprehensive and nuanced approach to the multifaceted concept of ‘religion’. While his analysis often situates ‘religion’ within the moral framework of justice, highlighting its inherent concern with the relationship between humanity and the divine, Aq

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Gaine, Simon Francis. "Thomas Aquinas, the Beatific Vision and the Role of Christ: A Reply to Hans Boersma." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (2018): 148–67. http://dx.doi.org/10.14428/thl.v2i2.16613.

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This article continues a conversation with Hans Boersma on the role of Jesus Christ in the beatific vision enjoyed by the saints. In his book Seeing God, Boersma maintained that there is a Christological deficit in Thomas Aquinas’s account of the beatific vision. In response I suggested that Aquinas held that Christ’s beatific vision is forever the cause of that of the saints. In his reply to me, Boersma more or less accepted my conclusion, but claimed there was still a Christological deficit because Aquinas mentions the thesis only rarely. He then drew attention to a second, more important fa

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Darr, Ryan. "The Virtue of Justice and the Justice of Institutions." Journal of the Society of Christian Ethics 40, no. 1 (2020): 3–20. http://dx.doi.org/10.5840/jsce202051925.

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Justice, according to Thomas Aquinas, is a personal virtue. Modern theorists, by contrast, generally treat justice as a virtue of social institutions. Jean Porter rightly argues that both perspectives are necessary. But how should we conceive the relationship between the virtue of justice and the justice of institutions? I address this question by drawing from Aquinas’s account of the role of the convention of money in mediating relations of just exchange. Developing Aquinas’s account, I defend two conclusions and raise one problem. The conclusions are: (1) Aquinas does presuppose the need for

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Clem, Stewart. "Still Human: A Thomistic Analysis of ‘Persistent Vegetative State’." Studies in Christian Ethics 32, no. 1 (2018): 46–55. http://dx.doi.org/10.1177/0953946818808140.

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Would Aquinas hold the view that a patient in a persistent vegetative state (PVS) is something other than a human being? Some recent interpreters have argued for this position. I contend that this reading is grounded in a false symmetry between the three stages of Aquinas’s embryology and the (alleged) three-stage process of death. Instead, I show that there are textual grounds for rejecting the view that the absence of higher brain activity in a patient would lead Aquinas to say that the patient no longer has a rational soul. On my reading of Aquinas, the patient in PVS has a rational soul an

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Sweeney, Terence. "Ways to God." Philosophy and Theology 32, no. 1 (2020): 149–72. http://dx.doi.org/10.5840/philtheol2021728143.

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In this article, I explore how William Desmond recovers Thomas Aquinas's Five Ways by offering a new way for considering the relation of God to being. I do so in the context of Charles Taylor’s reflections on the immanent frame and the possibility of thinking towards God in the secular age. Desmond renews Aquinas proofs by seeing in them a hermeneutic openness to God. Considering each of Aquinas’s five ways through the lens of Desmond’s philosophy, I argue that each proof reveals God’s ways of being within being as a path to recovering an awareness of God’s presence in the world.

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George, Marie I. "Aquinas’s Teachings on Concepts and Words in His Commentary on John contra Nicanor Austriaco, OP." American Catholic Philosophical Quarterly 94, no. 3 (2020): 357–78. http://dx.doi.org/10.5840/acpq202069203.

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In “Defending Adam After Darwin,” Nicanor Austriaco, OP, mounts a noteworthy defense of monogenism, part of which turns on the relationship between abstract thought and language. At a certain point, he turns to a passage from Aquinas’s Commentary on John to support two claims which he affirms without qualification: namely, that the capacity for forming abstract concepts corresponding to the quiddities of things presupposes the capacity for language and that we grasp concepts through words. In addition, he asserts that Aquinas is talking about abstraction in this passage. I argue that these thr

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Hovey, Craig. "Forester, bricoleur and country bumpkin: rethinking knowledge and habit in Aquinas's ethics." Scottish Journal of Theology 59, no. 2 (2006): 159–74. http://dx.doi.org/10.1017/s0036930606002158.

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The ways that Thomism has historically thought about knowledge and habit in Thomas Aquinas's ethics have become increasingly destabilised. This article briefly documents this destabilisation before considering three images that have emerged in recent engagements with the ethics of Aquinas on moral knowledge and action. The three images are brought to bear on a discussion of what Aquinas may have meant by calling synderesis a ‘natural habit’. The first image is John Milbank's and Catherine Pickstock's image of God as country bumpkin and it follows Aquinas's own description of the way God knows

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Breiner, Nikolaus. "Punishment and Satisfaction In Aquinas’s Account of the Atonement." Faith and Philosophy 35, no. 2 (2018): 237–56. http://dx.doi.org/10.5840/faithphil2018327102.

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According to Eleonore Stump, Thomas Aquinas rejects a “popular” (roughly, penal substitutionary) account of the atonement. For Stump’s Aquinas, God does not require satisfaction or punishment for human sin, and the function of satisfaction is remedial, not juridical or penal. Naturally, then, Aquinas does not, on this reading, see Christ’s passion as having saving effect in virtue of Christ substitutionally bearing the punishment for human sin that divine justice requires. I argue that Stump is incorrect. For Aquinas, divine justice does require satisfaction; satisfaction involves punishment (

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Boersma, Hans. "Thomas Aquinas on the Beatific Vision: A Christological Deficit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (2018): 129–47. http://dx.doi.org/10.14428/thl.v2i2.14733.

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This article argues Aquinas’s doctrine of the beatific vision suffers from a twofold christological deficit: (1) Aquinas rarely alludes to an eternally continuing link (whether as cause or as means) between Christ’s beatific vision and ours; and (2) for Aquinas the beatific vision is not theophanic, that is to say, for Aquinas, Christ is not the object of the beatific vision; instead, he maintains the divine essence constitutes the object. Even if Aquinas were to have followed his “principle of the maximum” in the unfinished third part of the Summa and so had discussed Christ’s own beatific vi

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MacDonald, Scott. "FOUNDATIONS IN AQUINAS'S ETHICS." Social Philosophy and Policy 25, no. 1 (2007): 350–67. http://dx.doi.org/10.1017/s0265052508080138.

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Aquinas argues that practical reasoning requires foundations: first practical principles (ultimate ends) grasped by us per se from which deliberation proceeds. Contrary to the thesis of an important paper of Terence Irwin's, I deny that Aquinas advances two inconsistent conceptions of the scope of deliberation and, correspondingly, two inconsistent accounts of the content of the first practical principles presupposed by deliberation. On my account, Aquinas consistently takes first practical principles to be highly abstract, general, or formal ends, ends subject to specification and determinati

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Ugwuanyi, Faustinus. "Aquinas’ Commentaries on Boethius’ Treatises: a Modification or Interpretation?" Roczniki Kulturoznawcze 10, no. 1 (2019): 33–51. http://dx.doi.org/10.18290/rkult.2019.10.1-2.

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Nearly seven hundred years after the death of Boethius, Saint Thomas Aquinas appears to comment on the two works of Boethius: De Trinitate and De Hebdomadibus. In the last years of the 20th century, Aquinas’ comments aroused many discussions and questions among scholars. The question was asked why Aquinas was commenting on the texts of Boethius. Some scholars, such as Marian Kurdziałek, a Polish philosopher, argued that Aquinas intended to get rid of the old method of argumentation that dominated both philosophy and theology. Other scholars, such as Etienne Gilson, Pierre Duhem and Cornelio Fa

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Löwe, Can Laurens. "Aquinas on Dualist Mental Causation." History of Philosophy Quarterly 40, no. 2 (2023): 163–90. http://dx.doi.org/10.5406/21521026.40.2.04.

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Abstract This paper examines Aquinas's theory of dualist mental causation, that is, his theory of how human beings can efficiently cause changes in their bodies in virtue of two non-physical mental states of theirs, specifically an act of the intellect and an act of the will. It is first shown that Aquinas's hylomorphism does not lie at the heart of this theory. Rather, a relation that he calls “contact of power” (tactus virtutis) does. The remainder of the paper then investigates the nature of this relation. Since Aquinas discusses key marks of it by contrasting it with physical contact, the

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Harris, Joshua. "Collective Action and Social Ontology in Thomas Aquinas." Journal of Social Ontology 7, no. 1 (2021): 119–41. http://dx.doi.org/10.1515/jso-2020-0065.

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Abstract In this paper I argue that there are resources in the work of Thomas Aquinas that amount to a unique approach to what David P. Schweikard and Hans Bernhard Schmid’s call the “Central Problem” facing theorists of collective intentionality and action. That is to say, Aquinas can be said to affirm both (1) the “Individual Ownership Claim” and (2) the “Irreducibility Claim,” coherently and compellingly. Regarding the Individual Ownership Claim, I argue that Aquinas’s concept of “general virtue” (virtus generalis) buttresses an account of the way in which individuals act collectively qua i

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Ang, Kenny, and Juan Carlos Ossandón Widow. "Aquinas and the Praise of Wisdom in Sirach 24." Biblica et Patristica Thoruniensia 18, no. 1 (2025): 9–22. https://doi.org/10.12775/bpth.2025.001.

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In recent decades, scholars have increasingly sought to understand Aquinas’s theology through his role as a magister in sacra pagina. This article examines Aquinas’s approach to the Old Testament by analyzing his interpretation of Sirach 24:1–14 as a representative example. After discussing the significance of this passage in the book of Sirach, the article highlights two particularly notable instances where Aquinas references Sirach 24:1–14 in his writings. In Sent. III, d. 11, q. 1, a. 1, he identifies the created wisdom in Sirach 24:14 as either angelic nature or Christ’s human nature. In S

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Di Ceglie, Roberto. "L’epistemologia religiosa di Tommaso d’Aquino alla luce del dibattito contemporaneo sulla filosofia cristiana." Revista Portuguesa de Filosofia 79, no. 1-2 (2023): 565–84. http://dx.doi.org/10.17990/rpf/2023_79_1_0565.

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In this article, I focus on what emerges from Thomas Aquinas’s religious epistemology once taken into consideration in the light of the contemporary debates on Christian philosophy. I argue that Aquinas profitably explores what is specific to Christian faith – its being under the command of the will moved by God’s grace. According to Aquinas, it seems that it is precisely that which is specific to faith and distinguishes it from human reason that puts believers in an ideal condition to develop intellectual activities.

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Kerr, Gaven. "Aquinas’s Third Way." Maynooth Philosophical Papers 11 (2022): 1–19. http://dx.doi.org/10.5840/mpp202222313.

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Aquinas’s Five Ways are often presented as standard cosmological arguments for God’s existence. They tend to be anthologized and presented independently of the metaphysical thought that informs them. Thus, when Aquinas deploys technical metaphysical issues in his articulation of the ways, the contemporary reader may have trouble interpreting them correctly. This is particularly the case when Aquinas uses terminology familiar to a contemporary reader that nevertheless should be understood within the context of Aquinas’s own metaphysical thought. The Third Way is particularly challenging in this

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Cleveland, W. Scott. "Do Everything for the Glory of God." Religions 12, no. 9 (2021): 754. http://dx.doi.org/10.3390/rel12090754.

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St. Paul writes, “whatever you do, do everything for the glory of God (1 Corinthians 10: 31 NABRE).” This essay employs the work of St. Thomas Aquinas and the recent philosophical work of Daniel Johnson (2020) on this command to investigate a series of questions that the command raises. What is glory? How does one properly act for glory and for the glory of another? How is it possible to do everything for the glory of God? I begin with Aquinas’ account of glory and the pursuit of glory for God’s glory and Aquinas’s answers to some of the above questions that can be drawn from his discussion in

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Reising, Matthew K. "What Happened to Joy? A Metastructural Examination of Joy in the Summa theologiae." Thomist: A Speculative Quarterly Review 88, no. 4 (2024): 627–52. http://dx.doi.org/10.1353/tho.2024.a937599.

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Abstract: In Question 31 of the Summa theologiae, Prima secundae , Aquinas puts forward a distinction between bodily pleasure and joy, then argues for the superiority of the latter over the former. Given this, the reader expects an analysis of joy to follow, yet Aquinas does not devote a single question to its examination in his treatment of the passions. Indeed, scholars have long puzzled over Aquinas’s choice to instead focus the majority of his treatment on bodily pleasure. I contend that a close examination of questions 31–39 reveals the fittingness of Aquinas’s treatment of joy in his sec

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Taufik, Muhammad. "FILSAFAT BARAT ERA SKOLASTIK Telaah Kritis Pemikiran Thomas Aquinas." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (2020): 81. http://dx.doi.org/10.18592/jiiu.v19i2.4444.

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AbstractThis paper tries to discuss how Western philosophy critically examined the thought of Thomas Aquinas in the scholastic era. The scholastic era or known medieval philosophy whose style is the philosophy of collaborating with theology in harmony. Philosophy in the scholastic era gave birth to many famous theologians-philosophers, one of whom was Thomas Aquinas, who was the subject of this paper. After the authors traced through this paper the answer found that Aquinas was the most important figure of Western philosophy in the scholastic era. Aquinas is considered to have made a real cont

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Lynch, OP, Reginald. "Creation and Grace: Understanding the Pre-Modern Frame of Aquinas’ Approach to Sanctification." Religions 15, no. 1 (2023): 2. http://dx.doi.org/10.3390/rel15010002.

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This article proposes a Thomistic account of graced human nature that emphasizes the importance of underlying developments in Aquinas’ doctrine of creation that inform his approach to the doctrine of grace. While post-Cartesian accounts of the human person often reduce the complex causal structure that marks the relationship between God and the human person in Aquinas’ pre-modern theological anthropology, this article recovers a more comprehensive account of Aquinas’ account of human sanctification and divine causality. Where modern and postmodern anthropologies are often marked by scientific

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WIPPEL, JOHN F. "Norman Kretzmann on Aquinas's attribution of will and of freedom to create to God." Religious Studies 39, no. 3 (2003): 287–98. http://dx.doi.org/10.1017/s0034412503006541.

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The purpose of this paper is to discuss Norman Kretzmann's account of Aquinas's discussion of will in God. According to Kretzmann, Aquinas's reasoning seems to leave no place for choice on God's part, since, on Aquinas's account, God is not free not to will Himself. And so this leads to the problem about God's willing things other than Himself. On this, Kretzmann finds serious problems with Thomas's position. Kretzmann argues that Aquinas should have drawn necessitarian conclusions from his account of divine will. Moreover, in light of one reading of De veritate, q. 24, a. 3, but one not accep

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Schaeffer, Matthew. "Aquinas and the Ontological Flexibility of Law." Canadian Journal of Law & Jurisprudence 24, no. 2 (2011): 377–86. http://dx.doi.org/10.1017/s084182090000521x.

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When Saint Thomas Aquinas makes claims such as “that which is not just seems to be no law at all” it is a bit difficult to discern what he means. Some think that Aquinas is defending what is now called the Strong Natural Law Thesis: for all X, X is a law only if X is just. Others think that Aquinas is defending what is now called the Weak Natural Law Thesis: for all X, X is a non-defective law only if X is just. In this paper, focusing on Aquinas’s metaphysics, I argue that both of these interpretations are mistaken. Aquinas is primarily defending what we can call The Metaphysical Natural Law

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Skrzypek, Jeremy W. "Thomas Aquinas on the Metaphysical Structure of Artifacts." Vivarium 61, no. 2 (2023): 141–66. http://dx.doi.org/10.1163/15685349-06102002.

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Abstract It is now standard to interpret Aquinas as recognizing two main types of material objects: substances and artifacts, where substances are those material objects that result from some particular substantial form inhering in prime matter, and artifacts are those material objects that result from some particular accidental form inhering in one or more material substances. There are two problems with this standard interpretation. First, there are passages in which Aquinas states that accidental forms should be understood not as inhering in substances from the outside, but as entering into

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Paulinus C., Ejeh. "KANT’S CATEGORICAL IMPERATIVE AND AQUINAS’ NATURAL LAW THEORY: A CRITICAL AND COMPARATIVE ANALYSIS." Volume-2: Issue-9 (October, 2020) 2, no. 9 (2020): 01–13. http://dx.doi.org/10.36099/ajahss.2.9.1.

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This paper titled: “Kant’s Categorical Imperative and Aquinas’ Natural Law Theory: A Critical and Comparative Analysis”, is an attempt towards a better understanding of the compatibility or otherwise, that may exist between the works of the two great minds in the history of philosophy-Thomas Aquinas and Immanuel Kant. The paper aims at a critical comparison of the basic premises of Kant’s and Aquinas’s ethical philosophy, intending to find similarities and dissimilarities as well as compatibility or incompatibility between them. This paper adopts a conceptual clarification of our discourse and

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Cornish, Paul J. "Marriage, Slavery, and Natural Rights in the Political Thought of Aquinas." Review of Politics 60, no. 3 (1998): 545–62. http://dx.doi.org/10.1017/s0034670500027467.

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Recent scholarship has demonstrated that the language of subjective natural rights can be found in a wide variety of medieval juristic and scholastic texts. This is part of a general trend in the study of political ideas that stresses the continuity between medieval and modern political values. However, many leading scholars of medieval political ideas maintain that no language of subjective natural rights can be found in Aquinas's political writings, based as they are on a famous objective definition of right (jus) as the object of justice (justitia). Other scholars argue that Aquinas's notio

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Matchulat, Justin. "Thomas Aquinas on Natural Inclinations and the Practical Cognition of Human Goods." American Catholic Philosophical Quarterly 94, no. 2 (2020): 239–71. http://dx.doi.org/10.5840/acpq2020942203.

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Thomas Aquinas’s thought on how human natural inclinations relate to the cognition of basic human goods has been and continues to be highly disputed. Pointing out the weaknesses of both old and new natural law interpretations, I offer an interpretation that is highly sensitive to Aquinas’s language in key texts on this issue and in addition draws upon texts where Aquinas explicates the relationship between inclination and selective attention. I argue that the natural inclinations primarily play a directive role in drawing an agent’s attention to naturally apprehend basic human goods. This dire

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DYKE, CHRISTINA VAN. "Human identity, immanent causal relations, and the principle of non-repeatability: Thomas Aquinas on the bodily resurrection." Religious Studies 43, no. 4 (2007): 373–94. http://dx.doi.org/10.1017/s0034412507009031.

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AbstractCan the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's response to this objection (Summa Contra Gentiles, IV.80–81). After making a crucial clarification concerning the nature of the non-rep

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Lynch, Reginald M. "Causality and the Procession of the Holy Spirit in Manuel Kalekas’s De fide deque principiis catholicae fidei." Harvard Theological Review 116, no. 2 (2023): 254–75. http://dx.doi.org/10.1017/s0017816023000135.

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AbstractThis article examines the way in which Manuel Kalekas describes the procession of the trinitarian persons in one of his earliest systematic treatises. As a member of so-called “Kydones circle,” Kalekas was part of a fourteenth-century group of Latinophrone Byzantine theologians who were interested in ecclesial union with the Latin West and in Latin theological sources. In addition to certain texts from Augustine, during the fourteenth century several works by Thomas Aquinas became available in Greek translation. Kalekas’s De fide is of interest because it integrates conceptual and stru

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Lim, Joshua H. "Thomas Aquinas on Adam's Faith in the Incarnation." Thomist: A Speculative Quarterly Review 89, no. 1 (2025): 1–34. https://doi.org/10.1353/tho.2025.a947190.

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Abstract: In the Summa theologiae II-II, q. 2, a. 7, Aquinas argues that faith in the mystery of Christ is necessary "at all times and for all persons," even for those existing prior to the Fall into sin. This teaching appears to stand in tension with Aquinas's well-known position on the motive of the Incarnation. If, according to Aquinas, redemption from sin is the primary motive of the Incarnation, such that if humanity had not sinned God would not have become incarnate, how to make sense of his teaching on the necessity of Adam's explicit faith in Christ prior to the Fall? In this paper, I

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Robson, Gregory J. "Reconsidering the Necessary Beings of Aquinas's Third Way." European Journal for Philosophy of Religion 4, no. 1 (2012): 219–41. http://dx.doi.org/10.24204/ejpr.v4i1.315.

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Surprisingly few articles have focused on Aquinas’s particular conception of necessary beings in the Third Way, and many scholars have espoused inaccurate or incomplete views of that conception. My aim in this paper is both to offer a corrective to some of those views and, more importantly, to provide compelling answers to the following two questions about the necessary beings of the Third Way. First, how exactly does Aquinas conceive of these necessary beings? Second, what does Aquinas seek to accomplish (and what does he accomplish) in the third stage of the Third Way? In answering these que

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Newton, William. "Aquinas and the ‘Genius of Woman’." Downside Review 135, no. 4 (2017): 173–85. http://dx.doi.org/10.1177/0012580617730981.

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Aquinas views women as inferior to men at a natural level in some respects. While affirming unity of species and hence an essential equality, he views women as intellectually inferior. This article considers the root cause of this position and argues that we must make a distinction between a twofold inheritance that was bequeathed by Aristotle to Aquinas. It is the erroneous embryology of Aristotle that is the underlying cause of Aquinas’s judgment of the inferiority of women because it divides the sexes into passive and active principles of human generation. Given Aquinas’s metaphysical commi

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Woldum Ragusa, Hannah. "The Notion of Image in Thomas Aquinas." Proceedings of the American Catholic Philosophical Association 96 (2022): 145–58. https://doi.org/10.5840/acpaproc202296176.

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In this paper, I note that a number of theological studies have discussed Aquinas’s view that a human being is made in the image of God and the relevance of this doctrine for his theological ethics. Additionally, some philosophical studies have argued that the notion of image undergirds Aquinas’s account of the analogy between creatures and God. Surprisingly, however, none of these studies have given much attention to the fundamental question of what Aquinas understands an image (imago) as such to be. Yet, if the theologians and philosophers are correct, then the notion of image is itself a “m

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Cai, Zhenyu. "Blind Man, Mirror, and Fire: Aquinas, Avicenna, and Averroes on Thinking." Religions 15, no. 2 (2024): 150. http://dx.doi.org/10.3390/rel15020150.

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In Islamic tradition, the Falsafa school is well known for its naturalistic account of religion. When Falsafa’s theory of religion made its way to the Latin West, it was embraced and developed into the so-called “double truth theory” in Latin Averroism. However, this theory quickly lost its influence in the Latin tradition, primarily due to the critique by Thomas Aquinas. One of the key aspects of Aquinas’s critique is his criticism of the emanation theory of concepts and the doctrine of the unity of the intellect, which in turn undermines the foundation of Falsafa’s theory of religion, partic

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Anderson, Justin M. "Finding Equity: Virtues That Enable the Truth of Justice." Thomist: A Speculative Quarterly Review 89, no. 2 (2025): 213–40. https://doi.org/10.1353/tho.2025.a954780.

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Abstract: This article examines the Thomistic conception of equity ( aequitas ) and its implications for contemporary debates on justice, particularly racial justice. While modern discourse often employs equity ambiguously, Thomas Aquinas provides a structured, twofold framework integrating equity not only as the virtue of epieikeia , but within the broader context of distributive justice. Aquinas’s insights emphasize that equitable judgment must account for human rights and historical conditions. Furthermore, discussions of equity require attention to diverse social structures, including but

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Tutuska, John. "Aquinas." American Catholic Philosophical Quarterly 84, no. 3 (2010): 641–44. http://dx.doi.org/10.5840/acpq201084346.

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Marenbon, John. "Aquinas." International Philosophical Quarterly 36, no. 4 (1996): 495–96. http://dx.doi.org/10.5840/ipq199636453.

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Doig, James C. "Aquinas." International Philosophical Quarterly 40, no. 1 (2000): 123–24. http://dx.doi.org/10.5840/ipq200040172.

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