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Journal articles on the topic 'Contributions in the thought of Thomas Aquinas'

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Published: 27 July 2024

Last updated: 29 July 2024

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1

Taufik, Muhammad. "FILSAFAT BARAT ERA SKOLASTIK Telaah Kritis Pemikiran Thomas Aquinas." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (December 21, 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 contribution in unifying the original elements of Augustine's thought, strongly influenced by the philosophy of Neo-Platonism, with the philosophy of Aristotle.The author criticized Aquinas's view that Aristotle's philosophical system contains true rational truths. Basically using philosophical methods to understand theology is very helpful. That has been done by Aquinas; it only needs to be underlined that the method for understanding philosophy without losing the nature of theology is not entirely correct either. However there are also problems that cannot be fully explained by philosophical approaches. Like the problem of beliefs related to metaphysical problems, for example. The problem of belief in matters that are metaphysical is a problem that is difficult to explain philosophical logic. Aquinas stated that theological truth is clear to human reason. For example, it is the truth about God's existence. This truth comes from revelation, but how to explain philosophically that can satisfy curiosity so that what is believed can be understood rationally.

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Wijoyo, Hendrawan. "Persahabatan: Sumbangsih Moralitas Tradisi Kristen bagi Moralitas Bangsa Indonesia." Veritas : Jurnal Teologi dan Pelayanan 16, no. 2 (December 1, 2017): 169–82. http://dx.doi.org/10.36421/veritas.v16i2.17.

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Untuk betul-betul menjadi terang, kekristenan perlu menggumulkan sumbangsihnya bagi moralitas bangsa. Menggunakan ide tradisi Alasdair MacIntyre dan teologi natural Alister McGrath, penulis menawarkan sebuah konstruksi teologi yang membuka kemungkinan ide moralitas Kristen diperhitungkan dalam pembicaraan moralitas bangsa. Penulis kemudian menawarkan konsep persahabatan dalam kekristenan sebagai contoh nyata sumbangsih kekristenan bagi moralitas bangsa. Kata-kata Kunci: Alasdair MacIntyre, Alister McGrath, Aristoteles, Etika, Persahabatan, Teologi Publik, Thomas Aquinas English: Christians in Indonesia are often depicted as free riders who don’t contribute much to Indonesian’s independence and life as nation. This is a false claim. However, Christianity does need to offer a greater contribution, especially in the area of moral thought of Indonesia which is dominated by Islamic theology and secular ideas. Using the framework of Alasdair MacIntyre and Alister McGrath, this article constructs a theological and philosophical basis for Christianity’s contribution for the nation’s morality discussions. In the later part of this article, a Christian conception of friendship will be offered as an example of a Christian contribution. Keywords: Alasdair MacIntyre, Alister McGrath, Aristotle, Ethic, Friendship, Public Theology, Thomas Aquinas

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Tilley, Terrence W. "The Systematic Elusiveness of God: On the Fiftieth Anniversary of Ian Ramsey's Religious Language." Horizons 34, no. 1 (2007): 7–25. http://dx.doi.org/10.1017/s0360966900003911.

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ABSTRACTIan Ramsey (1915–1972) had a significant impact on analytical philosophy of religion in the second half of the twentieth century. This article claims that one of his early articles, “The Systematic Elusiveness of ‘I’,” and the passing comments on Thomas Aquinas in his most famous work, Religious Language (1957), are keys to understanding his contributions. Though his work is out of vogue with many philosophers of religion today, he anticipated a number of significant developments in philosophy and his work remains used by and useful for systematic theologians.

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Hołda, Miłosz. "“Revelatio Absconditorum”: On the Possible Contribution of Saint Bonaventure to the Contemporary Philosophical Discussion on Divine Hiddenness." Roczniki Filozoficzne 71, no. 2 (June 28, 2023): 185–207. http://dx.doi.org/10.18290/rf237102.11.

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In the contemporary version of the discussion around the problem of God’s hiddenness, which was initiated by the argument presented by John Schellenberg, the problem is posed in a way that differs significantly from its traditional presentation. However, there is no shortage of references to thinkers of the past who have grappled with the problem of divine hiddenness. Among these, there are occasional references to authors belonging to the medieval period: Anselm of Canterbury and Thomas Aquinas. However, none of the authors involved in the contemporary dispute refers to the thought of Bonaventure. In my paper, I intend to present and discuss the themes related to divine hiddenness that can be found in the theological works of Bonaventure. I will show their place and importance in the theological system of the Master of Bagnoregio. I will also indicate possible ways in which these themes can be used in contemporary philosophical discussion.

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Rama, Ali. "SCHUMPETERIAN ‘GREAT GAP’ THESIS AND MEDIEVAL ISLAMIC ECONOMIC THOUGHT: INTERLINK BETWEEN GREEKS, MEDIEVAL ISLAMIC SCHOLARS AND EUROPEAN SCHOLASTICS." Al-Maslahah Jurnal Ilmu Syariah 13, no. 1 (April 1, 2017): 25. http://dx.doi.org/10.24260/almaslahah.v13i1.916.

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Abstract Joseph Schumpeter (1883-1950) in his magnum opus, History of Economic Analysis (1954) proposed a great gap thesis by saying that economic analysis begins only with the Greeks and was not reestablished until the rise of European Scholasticism in the hands of St Thomas Aquinas.In fact, this Schumpeterian great gap in economic thought coincides with the Islamic golden age, when various Muslim writers made substantial contributions in various fields of inquiry, including economic matters. A substantial body of contemporary economic is traceable to medieval Arab Scholastics such as Abu Yûsuf (731-798), Al Farabi (873-950), IbnuSina (980-1037), Al-Ghazalî (1058-1111), IbnuTaimiyah (1263-1328), and IbnuKhaldûm (1364-1442).There were interlinked between Greek intellectual legacy to Islamic medieval legacy and to Latin scholastic economics. The Arab scholarship itself stimulated by the Greeks and further developed in light of the Islamic Ethos, not only inspired Scholastic thought, but that much of that scholarship became incorporated in Scholastic writings.So this paper provides an academically objection to the Schumpeterian thesis by providing Islamic scholars’ contribution on economic thoughts. Additionally, the paper provides some issues on Islamization of contemporary economics. Key words: great gap, medieval Arab-Islamic scholastics, Islamization of Economics, Islamic worldview. Abstrak Joseph Schumpeter (1883-1950) dalam bukunya History of Economic Analysis (1954) memperkenalkan sebuah tesis ‘great gap’ dengan mengatakan bahwa analisis ekonomi hanya mulai dari Yunani dan tidak berkembang lagi sampai kemunculan ilmuan Skolastik Eropa di tangan St Thomas Aquinas. Namun kenyataannya, ‘great gap’ Schumpeter ini justru terjadi pada masak ejayaan Islam, yaitu ketigasejumlahsarjanadanilmuan Muslim memberikan kontribusi signifikan dalam berbagai jenis penemuan dan keilmuan termasuk dalam bidang ekonomi. Isi dari ilmu ekonomi kontemporer saat ini dapat dilacak kesamaannya dengan karya ilmuan Arab abad pertengahan seperti Abu Yûsuf (731-798), Al Farabi (873-950), Ibnu Sina (980-1037), Al-Ghazalî (1058-1111), Ibnu Taimiyah (1263-1328), dan Ibnu Khaldûm (1364-1442). Terdapat keterhubungan antara karya intelektual Yunani, ilmuan Muslim abad pertengahan dan Ilmuan skolastik. Ilmuan Arab sendiri ‘distimulasi’ oleh ilmuan Yunani yang selanjutnya dikembangkan sesuai dengan kerangka Islam dan banyak dari karya mereka memiliki kemiripan dengan tulisan Skolastik. Penelitian ini melakukan penolakan secara akademik atas tesis Shumpeter tentang ‘great gap’ dengan menunjukkan kontribusi ilmuan Muslim dalam pemikiran ekonomi. Penelitian ini juga membahas beberapa isu tentang Islamisasi ilmu ekonomi kontemporer.

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Bochkarev, S. A. "The Philosophy of the Criminal Law of the Middle Ages." Russian Journal of Legal Studies 4, no. 3 (September 15, 2017): 49–61. http://dx.doi.org/10.17816/rjls18287.

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The author of the article analyzes in sufficient detail the contribution of medieval thinkers: Aurelius Augustine, Anita Boethius, Anselm of Canterbury, Pierre Abelard, Peter Lombard, Thomas Aquinas, to the philosophy of the criminal law emerging in the Middle Ages, noting that at present this is either not given due importance, or it is significantly underestimated. Many researchers forget that it was in the Middle Ages that European nations began to emerge and that modern states were being formed, and the languages we speak were emerging; to the Middle Ages many of the cultural values that formed the basis of our civilization come up. The author believes that an in-depth knowledge of the creativity of these medieval thinkers enables us to form a true and integral image of the criminal law philosophy, one that stood at its origins. The legacy of the noted thinkers does not allow one to agree with the popular opinion about the Middle Ages as being timeless or as a failure for the criminal-legal thought in the period. Moderators of medieval thought were no less than enlighteners and reformers of the New Time, humanistically aligned with the goals and tasks of criminal justice. In conclusion, the author calls on the modern science of criminal law not to deny the usefulness of the legacy of the Middle Ages for the development of philosophical and legal thought, since it is unquestionable that theological thought, like the natural science or philosophy, is born of human consciousness and has an object of its human interest, his spiritual order.

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Gustafson, Sandra M. "Reimagining the Literature of the Modern Republic." PMLA/Publications of the Modern Language Association of America 131, no. 3 (May 2016): 752–58. http://dx.doi.org/10.1632/pmla.2016.131.3.752.

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Raúl Coronado'S Ambitious and Beautifully Realized Book About The Literature Of Failed Republican Revolution in Late-eighteenth- and early-nineteenth-century Texas is a major contribution to the expanding field of scholarship that recovers, contextualizes, and interprets Tatino/a writing. This wide-ranging study traces the influence of scholastic thought in Spain and Spanish America, culminating in a discussion of the resonances of that intellectual tradition after 1848, as newly conquered Tejanos faced expropriation and violence by United States Americans. Coronado shows how the ideas of Thomas Aquinas and his Spanish interpreters—notably Francisco Suárez (1548-1617), a Jesuit and the leading member of the Thomist School of Salamanca, whose ideas were broadly influential in the Hispanic world—presented a durable alternative to the liberal philosophy of John Tocke and Adam Smith. In part through Suárez's influence, the Roman Catholic concept of the corpus mysticum fed into a distinctive vision of the modern republic that elevated the pueblo over the individual. That this alternative tradition failed initially to gain political and cultural ground explains the melancholy title of Coronado's study, while the possibility of recuperating this history as a usable past animates the project as a whole.

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Zapata Lesmes, Clemencia Del Consuelo. "La investigación en la transformación de las prácticas pedagógicas. Reflexiones desde las Licenciaturas en Educación de la Corporación Universitaria Rafael Núñez/ Research in the transformation of teaching practices. Reflections from the Bachelor of Education from the University Corporation Rafael Nunez." Hexágono Pedagógico 3, no. 1 (November 29, 2012): 79. http://dx.doi.org/10.22519/2145888x.284.

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La investigación es un proceso que invita a la revaluación de las estructuras de pensamiento con miras a la gestión de nuevos conocimientos y a la transformación de las prácticas pedagógicas investigativas, razón por la cual, este estudio se desprende del macro proyecto “Concepciones sobre investigación de docentes de Licenciaturas en Educación en Cartagena de Indias” desarrollado para optar por el título de Magister en Educación de la Universidad Santo Tomás de Aquino. En relación con lo primero, se plantea una reflexión en torno a los aportes significativos de la investigación en el campo educativo, entendiéndola como un escenario de intercambio entre maestros en ejercicio y maestros en formación, posteriormente, se analiza cómo la investigación implica un espacio de transformación en el aula de clases; por último, se concluye que la investigación en la formación de licenciados hace énfasis en la reflexión pedagógica para contribuir a una transformación que se verá reflejada en las prácticas pedagógicas investigativas e influirá en las posibilidades de modificar y aportar al conocimiento.ABSTRACTResearch is a process that invites reassessment of the structures of thought towards new knowledge management and processing of investigative teaching practices, which is why, this study shows the macro project "Concepts of teacher research Degrees in Education in Cartagena de Indias "developed to qualify for the title of Master in Education from St. Thomas Aquinas College. In relation to the former, there is a reflection on the significant contributions to research in education, understood as a stage for exchange between practicing teachers and teachers in training, then discusses how research is an area of transformation in the classroom, and finally, it is concluded that research in graduate training emphasizes pedagogical reflection to contribute to a transformation that will be reflected in teaching practices and influence investigative possibilities for change and contribute to knowledge.

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Kazantseva, Dina. "POTENTIAL OF PERSONALITY: HISTORICAL RETROSPECTIVE." Adam alemi 90, no. 4 (December 15, 2021): 3–10. http://dx.doi.org/10.48010/2021.4/1999-5849.01.

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The essence of personality potential is one of the important characteristics of understanding a person as an integral being, creating an individual space of personal aspirations and values. The origins of the problem under consideration in various forms are present in the philosophical reflections of many researchers and have a long history. Even Socrates, Plotinus, Cicero, Thomas Aquinas drew attention to the deep foundations and spiritual essence of man, to the presence of virtues in a state of potential stagnation, to the need for their development in order to achieve the ideal of perfection. N. Kuzansky, S. L. Frank, P. I. Tillich noted the presence of latent force unfolding in time in living beings, the rejection of the self and introduction into something higher, the correlation of the divine and the human, the interconnection of things and events, etc. The modern world actualizes the solution to the problem, creating conditions for a deeper understanding of the potential, consideration of its integrity and the essential foundations of maximum realization. The crisis in all spheres of human life, economic, political, social, requires a quantum leap in understanding the potential and building, on the basis of modern studies of the phenomenon, new projects for transforming reality. In this regard, understanding the historical aspect of studying the logic of the genesis of potential makes an invaluable contribution to solving this problem. Understanding the depth of philosophical thought in a historical retrospective about the origin, emergence and existence of potential will allow you to connect the past and the present, as well as qualitatively advance into the future.

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10

Clarke, W. Norris. "The Thought of Thomas Aquinas." International Philosophical Quarterly 34, no. 1 (1994): 117–18. http://dx.doi.org/10.5840/ipq199434166.

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11

Eitel, Adam. "Making Motions in a Language we do not Understand: The Apophaticism of Thomas Aquinas and Victor Preller." Scottish Journal of Theology 65, no. 1 (January 6, 2012): 17–33. http://dx.doi.org/10.1017/s0036930611000822.

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AbstractVictor Preller's Divine Science and the Science of God makes an unjustly neglected contribution to understanding the apophaticism of Thomas Aquinas and, by extension, the possibilities and constraints of theological discourse. Preller contends that, according to Thomas, God-talk can be meaningful though not intelligible. That is, by faith one can know that one's propositions refer to God; one cannot, however, know how they do so. The first part of the article explains the main inferences leading up to these conclusions. The second part attends to some key passages in Thomas' Summa Theologiae in order to substantiate Preller's interpretation. Spelling out these passages requires coming to grips with Aquinas’ distinction between the ‘thing signified’ (res significata) and ‘mode of signification’ (modus significandi). Armed with this second stock of concepts, the argument doubles back on the conclusions already set out: building on Preller, I argue that Thomas distinguishes between meaning and intelligibility for semantic reasons, judgements about the practice of language which are bound up with certain other ontological judgements. Throughout the article, the virtues of this line of interpretation are compared and contrasted with the position laid out in Kevin Hector's article, ‘Apophaticism in Thomas Aquinas: A Reformulation and Recommendation’, Scottish Journal of Theology 60/4 (2007), pp. 377–93.

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Cross, Richard. "The Metaphysical Thought of Thomas Aquinas." International Philosophical Quarterly 42, no. 1 (2002): 128–30. http://dx.doi.org/10.5840/ipq200242183.

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Boler, John. "The Metaphysical Thought of Thomas Aquinas." International Studies in Philosophy 36, no. 1 (2004): 365–66. http://dx.doi.org/10.5840/intstudphil2004361109.

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Davies, Brian. "The Metaphysical Thought of Thomas Aquinas." American Catholic Philosophical Quarterly 76, no. 3 (2002): 515–16. http://dx.doi.org/10.5840/acpq200276317.

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McCluskey, Colleen. "The Metaphysical Thought of Thomas Aquinas." Philosophia Christi 3, no. 2 (2001): 581–85. http://dx.doi.org/10.5840/pc20013261.

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Silva, Ignacio, and Simon Maria Kopf. "Divine and Human Providence: Philosophical, Psychological and Theological Approaches." Perspectives on Science and Christian Faith 75, no. 2 (September 2023): 125–26. http://dx.doi.org/10.56315/pscf9-23silva.

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DIVINE AND HUMAN PROVIDENCE: Philosophical, Psychological and Theological Approaches by Ignacio Silva and Simon Maria Kopf, eds. New York: Routledge, 2022. 156 pages. Paperback; $52.95. ISBN: 9780367632267. *This volume of nine essays seeks to clarify the meaning of divine providence by employing the analogy of human providence, understood here as the prudent execution of deliberation and planning. Although the contributors cover fields as diverse as philosophy, natural and social sciences, and theology, this review covers only the chapters that engage with contemporary scientific research. *In the fourth chapter, Ignacio Silva is concerned with the ways in which contingent events provide a challenge to our conceptions of divine providence. He develops the thought of Aquinas in contrast to those who locate God's providential acts in the causal gaps in our current scientific understanding of creation (e.g., in quantum mechanics and evolutionary theory). The latter view is taken by those who subscribe to an approach called NIODA (non-interventionist objective divine action). An example of the NIODA approach to divine providence is Thomas Tracy's view that God acts through the structures of nature "non-miraculously," a view which Silva thinks effectively renders God as one cause among countless other causes. Another example of the NIODA approach is Robert Russell's view that at the quantum level God may be seen to act as a cause of both general features and specific events alongside purely natural causes. Silva's primary critique here is that it compromises God's transcendence by making God's causal activity ontologically indistinguishable from natural causation. *To draw out what he thinks are the implications of Aquinas's view of contingent events for our understanding of divine providence, Silva first clarifies Aquinas's understanding of contingency. Indeterminism exists because of the hylomorphic composition of being--that is, matter establishes the range of possibilities for how it will be integrated by the organizing principle called "form," even though the intelligibility of form is irreducible to the material it integrates. Silva provides a brief but helpful analogy from human providence, showing how contemporary military strategy accommodates contingencies by building the occurrence of both foreseen and unforeseen events (the "material") into the overall battle plan (the "form"). He also finds that Aquinas's understanding of indeterminism is congenial to our new understanding of physical reality. Noting how Heisenberg himself used Aristotle's concepts of potency and act, Silva explains that differently actuated potency explains the existence of indeterminism without the need for complementary (i.e., divine) causation. The indeterminism that permeates the created order is part and parcel of the secondary causes through which God, the primary cause, achieves his intended effect. *In the fifth chapter, Connie Svob examines current findings in psychology on the cognitive mechanisms of memory, judgment, and decision making and how our cognitive (in)capacities might provide a series of metaphors or models for human providence that finds its end in God. Svob begins by highlighting recent psychological research that suggests a great deal of human cognition is irrational (though sometimes beneficially so). Svob summarizes the "dismal picture of the rational human mind" with a list of seven "cognitive illusions"--including over-confidence, magical thinking, and the tendency to reduce probabilities to certainties--and a note on the unreliability of memory. Perhaps the most interesting insight Svob discovers in the research is how both bottom-up and top-down theories of memory contribute to a model of human providence directed toward finding its end in God: the events that shape our sense of identity can reveal God's providential action, while our sense of self can direct us toward specific ends, including the end of friendship with God. *Another possibly fruitful avenue of research is how involuntary and unconscious memory retrieval might provide a model for how the cultivation of virtues such as prudence can take place even when the subject is not conscious of such cultivation. The tip-of-the-tongue phenomenon provides for Svob an analogy for our dependence on God. Just as we find ourselves helpless when facing the inability to recall a forgotten name and thus must wait upon some external aid, so too we find ourselves helpless in discovering God and so must wait passively upon God's help. Similarly, Svob suggests that as human cognition reaches a limit of self-definition, it may thereby find itself wholly dependent upon God: "to will consistently to live in the truth requires the grace of God" (p. 87). In short, Svob's chapter is peppered with fruitful insights into how the life of the mind in relation to its natural objects provides ample analogies for the life of the mind that has God as its supernatural object. *In the sixth chapter, Emily Burdett approaches divine providence from the perspective of developmental psychology, pointing out that despite millennia of writing on divine providence little attention has been given to how individuals develop their understanding of God's action and providence. Burdett's method is to examine how children develop their understanding of God's involvement in the world, finding that from an early age children conceive of God as engaged in the world in active, responsive, and (possibly) benevolent ways. This research suggests to Burdett the existence of an intuitive notion of divine providence among humans that God should act benevolently in the world. By measuring the time infants look at different animate and inanimate objects, psychologists have been able to verify that infants are able to distinguish between agents and non-agents and can grasp the existence of intention motivating observed acts. By the time the child is 3-5 years of age, they can distinguish between ordinary agents (e.g., a parent) and extraordinary agents (e.g., God). Burdett then shows how children distinguish between human and supernatural agency through reference to a fascinating set of studies on children and prayer, which finds that as children grow older, they tend to place greater restrictions on the types of prayers that are acceptable or answerable. Still further research confirms that children at a relatively young age can discern between human and supernatural agency, including Burdett's own research that children believe God can perform acts that they think impossible for humans. Burdett then describes how research has shown that infants and children are drawn to benevolent actors and are averse to malevolent ones, leading Burdett to hypothesize that children are likely to conceive of supernatural agents as benevolent. Burdett concludes with some intriguing suggestions for further research, outlining potential methodologies for testing the above hypothesis. *As is often the case in volumes that incorporate a wide variety of disciplinary approaches, the editors' promise of a cohesive argument--in this case, that human providence functions as an effective analogy of divine providence--is not entirely met. However, this is not a significant weakness of the volume, as many of the essays are in themselves helpful contributions to an understanding of divine providence. What stands out to this reviewer is that, regardless of disciplinary perspective, both the thought of Thomas Aquinas and the method of analogical understanding continue to be rich resources to mine in the development of our understanding of providence, human and divine. *Reviewed by Scott Halse, Lecturer in philosophy and humanities at Vanier College, Montreal, QC H4L 3X9.

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Takayanagi, S. "E. Kishi : Zen Thought and Thomas Aquinas." THEOLOGICAL STUDIES IN JAPAN, no. 38 (1999): 131–38. http://dx.doi.org/10.5873/nihonnoshingaku.1999.131.

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Kaczor, Christopher. "Thomas Aquinas on Gratitude to God." Religions 13, no. 8 (July 27, 2022): 692. http://dx.doi.org/10.3390/rel13080692.

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Discussions of gratitude to God characteristically presuppose some philosophical or theological framework. This philosophical and theological exploration of gratitude to God examines the topic in light of the thought of Thomas Aquinas. Unlike some treatments of Aquinas’ account of gratitude, I draw extensively on Aquinas’ commentaries on Scripture as well as lesser known works, such as his sermons, to illuminate these topics rather than exclusively relying on the Summa theologiae. In the first part of this article, I focus on how Aquinas understands the virtue of gratitude to God. In the second part, I examine his account of ingratitude to God. And in the third part, I consider the difference Jesus makes in Aquinas’ understanding of these issues, including contesting the claim that “Jesus was an ingrate”.

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Brook, Angus. "The Aristotelian Context of the Existence-Essence Distinction in De Ente Et Essentia." Metaphysica 20, no. 2 (October 25, 2019): 151–73. http://dx.doi.org/10.1515/mp-2019-2012.

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Abstract This paper explores the Aristotelian context of the real distinction between existence and essence thought to be posited in Thomas Aquinas’ early work De Ente Et Essentia. In doing so, the paper situates its own position in the context of contemporary scholarship and in relation to the contemporary trend to downplay Aristotle’s influence in Thomas Aquinas’ philosophy. The paper argues that re-reading De Ente Et Essentia in this way sheds new light on some of the crucial debates in contemporary Thomist scholarship, particularly with respect to the analogous relation between potency and act: essence and existence, the distinction between conceptual and causal explanation, and the relationship between philosophy and theology in the thought of Thomas Aquinas.

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McLaughlin, Ryan Patrick. "Thomas Aquinas' Eco-Theological Ethics of Anthropocentric Conservation." Horizons 39, no. 1 (2012): 69–97. http://dx.doi.org/10.1017/s0360966900008549.

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This essay explores the much-debated question regarding the extent and viability of Thomas Aquinas as a theological source for expanding Christian ethical concern for the nonhuman creation, particularly nonhuman animals. This exploration focuses on the intersection of two foundational issues in Aquinas' theological framework, nature and teleology, as well as the effects of this intersection in Aquinas' work concerning nonhuman creation. From these examinations, I suggest that Aquinas can provide significant contributions for augmenting concern for the welfare of nonhuman animals because his theological framework demands that humans preserve the natural order through conservation. However, Aquinas' ecotheological ethics of conservation is foundationally anthropocentric and only permits indirect moral concern for the nonhuman world.

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Catalão, Helena B. "Thomas d’Aquin dans les Ténèbres de l’Antisémitisme.Considérations sur le faux témoignage dans la théorie de la justice." Revista Portuguesa de Filosofia 79, no. 1-2 (July 31, 2023): 693–708. http://dx.doi.org/10.17990/rpf/2023_79_1_0693.

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The primary objective of this study is to revisit Thomas Aquinas’ notion of justice in light of the author’s own considerations regarding false testimony, specifically in its relation to sin. The intention is to emphasize, within the philosopher, theologian, and advisor’s thinking, the non-sacrificial dimension of justice, which aligns with a testimonial view of cultural evolution and, consequently, philosophical and theological thought. These topics will be addressed through an examination of the discussion surrounding antisemitism in S. Thomas Aquinas, a discussion conducted and explored by Hippolyte Gayraud in his book titled L’Antisémitisme de Saint Thomas D’Aquin (The Antisemitism of Saint Thomas Aquinas).

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Kilan, Wojciech. "Culture in the Thought of St. Thomas Aquinas." Kultura i Wartości 34 (February 14, 2023): 209–33. http://dx.doi.org/10.17951/kw.2022.34.209-233.

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23

Langevin, Dominic M. "Thomas Aquinas in Pastoral Formation." Thomist: A Speculative Quarterly Review 88, no. 2 (April 2024): 327–55. http://dx.doi.org/10.1353/tho.2024.a922669.

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Abstract: The thought and pedagogical methodology of St. Thomas Aquinas can and should inform priestly pastoral formation. To this end, the article begins by sketching the main elements of priestly ministry, aided by Thomas and the Second Vatican Council. It outlines modern systematic and magisterial approaches to priestly pastoral formation. For all of the surveyed sources, Jesus Christ is the model for priestly ministry and the focus for priestly formation. The article then presents how pastoral formation was a motivating force for Thomas in his writing and preaching. The author theorizes Thomistic helps for pastoral formation today. Thomas gives theological principles that are of fundamental importance for fruitful pastoral life. The most important is that all theology and pastoral practice flow from a unified, godly perspective. But Thomas's principles must be developed for pastoral practice. As such, the author proposes how theologians and seminary formators can further expand upon and implement Thomas's insights.

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Furry, Timothy J. "Analogous analogies? Thomas Aquinas and Karl Barth." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 318–30. http://dx.doi.org/10.1017/s0036930610000396.

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AbstractThis article attempts to show that Karl Barth and Thomas Aquinas are not as divergent as often thought. Taking Eugene Rogers's argument as a working hypothesis, I argue for two points of convergence between Barth and Aquinas, specifically on their understandings of analogy. First, both root analogy in christology. Using Christ as the great magister, Aquinas shows how Christ teaches us to see him, despite its difficulty, in his trinitarian divinity. Barth, using the imagery of the prodigal son, discusses how the incarnation places humanity in an ontological relationship within God's own dialogue within the Trinity. Second, both understand analogy as a theological practice, not a metaphysical mechanism or abstract doctrine, though metaphysics and doctrine are at play in their work. Both Aquinas and Barth attempt to train their readers in the judgement necessary to speak truthfully about God. This analogical relationship between Barth and Aquinas I call the analogia Christi.

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Saeng, Valentinus. "Konsep Persahabatan Dalam Pemikiran Thomas Aquinas." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 112–36. http://dx.doi.org/10.35312/serifilsafat.v30i29.7.

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Friendship is a word that is very familiar to us and we often hear it in the daily people’s conversation. The public or general opinion understands that friendship is the same as a companionship or a meaning of friend has an identical sense with a companion or a colleague. But how about this identification? Is it true? This paper attempts to elaborate the friendship meanings, by presenting its motives (intentions) and purpose (finality), so that we can understand the signification of friendship. The object of this research is the concept of friendship in Thomas Aquinas' thought. And the approach used in this research is a critical historical study.

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Sodomora, Pavlo. "St. Thomas Aquinas in Ukrainian Orthodox Schools." Hybris 44, no. 1 (March 30, 2019): 21–31. http://dx.doi.org/10.18778/1689-4286.44.02.

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Ukrainian philosophical thought has been developing under the influence of several philosophical streams. Being influences by Orthodox tradition mainly, Church has always been at the forefront of any political campaign conducted on Ukrainian terrain. The level of education plays a key role in the process of cultural development of any country. Western part of Ukraine, comparing to its Eastern counterpart, had better access to education and information due to Catholic Church predominance in the region. The article intends to investigate the scholastic and patristic thought and its reproduction by Ukrainian cultural environment via various European teaching systems. Ukraine has been developing in a broad European context and this is why it could not have been deprived of influential teachings. But Russian imperialistic, and later communist ideology was hindering constantly the deployment and development of many ideas that were important for European philosophy. Together with Eastern theology, which was based mainly on works of Damascenus, Aristotelian traditions were introduced in Ukrainian schools gradually, and based on Aristotle’s works, theology of St. Thomas was taught. Prominent Ukrainian thinkers were influenced by many scholastic philosophers, including St. Thomas Aquinas. Aquinas’ influence is apparent in later thinkers.

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Shelomita Selamat. "THE ETERNITY OF THE WORLD IN THE THOUGHT OF SAINT THOMAS AQUINAS." Jurnal Filsafat dan Teologi Katolik 3, no. 1 (July 22, 2019): 38–44. http://dx.doi.org/10.58919/juftek.v3i1.23.

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Keabadian dunia menjadi salah satu topik yang menjadi perdebatan di kalangan para pemikir abad pertengahan. Sebagian pemikir menganggap bahwa dunia bersifat abadi atau sudah ada sejak awal mula. Namun, para pemikir lainnya beranggapan bahwa dunia tidakah abadi. Dalam argumen-argumen yang dikemukakannya, Santo Thomas Aquinas mengatakan bahwa dunia tidaklah abadi dan tidak seorangpun yang dapat membuktikan awal mula dunia. Bagi Santo Thomas Aquinas, hal ini tidak dapat dijelaskan melalui pembuktian demonstratif, melainkan hanya dapat dipahami dengan iman. Hanya dengan imanlah orang percaya bahwa dunia diciptakan oleh karena kehendak bebas Allah.

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Mckim, Donald K., and Arvin Vos. "Aquinas, Calvin, and Contemporary Protestant Thought A Critique of Protestant Views on the Thought of Thomas Aquinas." Sixteenth Century Journal 17, no. 4 (1986): 553. http://dx.doi.org/10.2307/2541426.

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Lee, Patrick. "Existential Propositions in the Thought of St. Thomas Aquinas." Thomist: A Speculative Quarterly Review 52, no. 4 (1988): 605–26. http://dx.doi.org/10.1353/tho.1988.0001.

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Johnson, Mark. "The Thought of Thomas Aquinas by Brian Davies, O.P." Thomist: A Speculative Quarterly Review 58, no. 1 (1994): 166–69. http://dx.doi.org/10.1353/tho.1994.0055.

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Reese, Ephrem. "Thomas Aquinas and Dionysian Ecclesiastical Hierarchy." Journal of Medieval and Early Modern Studies 52, no. 2 (May 1, 2022): 191–217. http://dx.doi.org/10.1215/10829636-9687844.

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The thought of Thomas Aquinas is rightly understood to be hierarchical, but the word hierarchy is understood diversely across time and place, and important readers of Thomas have praised or blamed him for being less hierarchical than his contemporaries. Early modern critique of hierarchy with its political edge often dominates understanding of the notion, but such critique stems from medieval controversies over religious perfection and sacramental life, which in turn echo the monastic polemics of Pseudo-Dionysius, the probable inventor of the term hierarchy. The massive influence of Dionysius made him a contested authority in Thomas's time, and in his battles with secular clergy the Dominican theologian shows himself a more careful interpreter of the pseudo-Areopagite than his contemporaries, who purported to defend hierarchy against the mendicants. This study presents the reading method of Aquinas as a contemplative project, motivated and delineated by the mendicant controversies of the thirteenth century, and undertaken alongside the obscure Dionysius within their common pursuit of religious perfection.

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Anakot, Elka. "Averroes and St. Thomas Aquinas Debate: How the Moslem Philosopher Understanding Aristotle Philosophy about Soul and Intellect." International Journal of Cultural and Religious Studies 3, no. 2 (November 8, 2023): 51–58. http://dx.doi.org/10.32996/ijcrs.2023.3.2.7.

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Arabs have penetrated the joints of Europa thought through a process of transliteration involving Islamic philosophers. While medieval Europe was a dark age, Arabs provided opportunities and space for the transliteration of the works of Plato and Aristotle. Thinkers (Islamic philosophers) penetrated the joints of European thought through the process of transliteration, one of which was Averroes, who attempted to re-perceive the soul and intellect of Aristotle, which later differed from the understanding built by St. Thomas Aquinas. From their position as Islamic philosophers, Averroes and St. Thomas Aquinas as Christian philosophers, their faith interests also enriched the conflict over the understanding of Aristotle's philosophy, especially about soul and intellect.

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Batista, Ricardo Barroso, and Bruno Nobre. "The 700th Anniversary of the Canonization of Thomas Aquinas: A Legacy of Wisdom." Revista Portuguesa de Filosofia 79, no. 1-2 (July 31, 2023): 807–8. http://dx.doi.org/10.17990/rpf/2023_79_1_0807.

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The current year of 2023 marks the 700th anniversary of the canonization of Thomas Aquinas (1323-2023), a key figure in Western philosophy and Christian theology. This commemorative evocation seeks to honor Aquinas by examining his monumental contributions to various domains of knowledge, highlighting his methodological rigor, and outlining the enduring relevance of his work for contemporary philosophical and theological discourse.

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Alvarez Mateos, Maria Teresa. "Análisis de la noción de virtualidad en el contexto de una fenomenología de la conciencia de imagen: un estudio steiniano." Revista Portuguesa de Filosofia 78, no. 1-2 (July 31, 2022): 279–94. http://dx.doi.org/10.17990/rpf/2022_78_1_0279.

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Edith Stein´s philosophical work was largely devoted to the synthesis of the phenomenological thought of her master Edmund Husserl with thomistic scholasticism. This work tries to continue the motivation of that Steinian synthesis project in relation to one of the notions dealt with in the philosophy of Thomas Aquinas that may help to clarify the phenomenological analysis about imagination and image consciousness: namely the idea of virtuality. It will be argued that this notion of “virtuality” used by Thomas Aquinas can characterize the mode of being of some components of pictorial images.

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O’Reilly,, Kevin E. "The Significance of Worship in the Thought of Thomas Aquinas." International Philosophical Quarterly 53, no. 4 (2013): 453–62. http://dx.doi.org/10.5840/ipq201353444.

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Weithman, Paul J. "Complementarity and Equality in the Political Thought of Thomas Aquinas." Theological Studies 59, no. 2 (May 1998): 277–96. http://dx.doi.org/10.1177/004056399805900205.

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Gardner, Sr Elinor. "Punishment as Medicine in the Thought of St. Thomas Aquinas." Thomist: A Speculative Quarterly Review 87, no. 1 (January 2023): 1–42. http://dx.doi.org/10.1353/tho.2023.0000.

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Wright, John H. "Book Review: Aquinas, Calvin and Contemporary Protestant Thought: A Critique of Protestant Views on the Thought of Thomas Aquinas." Theological Studies 47, no. 3 (September 1986): 542–44. http://dx.doi.org/10.1177/004056398604700326.

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

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AbstractJohn Milbank is one of the most recent and arguably most radical proponents of an understanding of nature as graced. This article critically examines Milbank's understanding of nature and grace, specifically as elaborated within his reading of Thomas Aquinas. In the first part I will outline Aquinas's most direct discussions of nature and grace in the Summa Theologica, drawing attention to several central, albeit subtle, distinctions that these contain. In the second and third parts, I will examine Milbank's reading of Aquinas in Truth in Aquinas, and examine whether it adequately reflects and negotiates Aquinas's distinctions. On this basis I will argue Milbank's reading, while drawing attention to some important and often neglected areas of Aquinas's thought, ultimately remains limited.

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Lynch, Reginald M. "Thomas Aquinas and Priestly Formation: From His Life to Vatican II." Thomist: A Speculative Quarterly Review 88, no. 2 (April 2024): 181–213. http://dx.doi.org/10.1353/tho.2024.a922664.

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Abstract: This article outlines the relationship between Aquinas's thought and priestly formation, beginning in the thirteenth century and ending with the twentieth-century Magisterium. In relation to the other articles in this special issue, this article is meant to serve as a kind of introduction, providing important historical context for those more specialized treatments of the relevance of Aquinas's thought for different aspects of priestly formation today. Beginning with his personal formation for the priesthood, this article examines Aquinas's role in the formation of priests during his own life, and then the subsequent role of Aquinas's thought in priestly formation before the Council of Trent, and during the post-Tridentine period until the twentieth century.

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Ryan, Thomas. "Revisiting Affective Knowledge and Connaturality in Aquinas." Theological Studies 66, no. 1 (February 2005): 49–68. http://dx.doi.org/10.1177/004056390506600103.

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[The author investigates the nature and function of affective cognition through connaturality in Thomas Aquinas. Its modulations are disclosed in the human attraction to happiness, in emotions and their moral significance, in the affective virtues (fortitude and temperance), and in the gifts of the Holy Spirit. Finally, the article notes some convergences between the thought of Aquinas and Bernard Lonergan concerning conversion and intentionality, both epistemological and existential.]

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Guna, Fransiskus. "Verbum Interius." Limen : Jurnal Agama dan Kebudayaan 19, no. 2/April (January 8, 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 insightful theological synthesis. This article is traying to show how far even how good Aquinas works on the concept of word both in theological and philosophical sense.

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O’Brien, Thomas C. "Aquinas, Calvin, and Contemporary Protestant Thought: A Critique of Protestant Views on the Thought of Thomas Aquinas by Arvin Vos." Thomist: A Speculative Quarterly Review 52, no. 1 (1988): 148–52. http://dx.doi.org/10.1353/tho.1988.0037.

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Sululing, Siswadi, Alimuddin Alimuddin, and Amiruddin Amiruddin. "Pemikiran Al-Ghazali dan Thomas Aquinas: Keadilan Harga." Jurnal Multidisiplin Madani 2, no. 3 (March 30, 2022): 1315–30. http://dx.doi.org/10.54259/mudima.v2i3.554.

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This study aims to provide an overview of price fairness according to the thoughts of Al – Ghazali and Thomas Aquinas. Descriptive research using the primary data source Ihya Ulumiddin book, secondary data sources: books and journals. The data analysis method used descriptive qualitative. The results of the discussion that Al-Ghazali's thoughts offer fair selling price determination by considering the abilities and needs of buyers and sellers. The selling price based on the value of justice will try to improve the dignity of human life by paying attention to the purchasing power of the people, entrepreneurs are only required to fulfill their needs. Thomas Aquinas thought that a fair price has benefits for society that are considered necessary for the reproduction of social order, and are only sufficient to cover the costs of production, including the maintenance of a worker and his family so that the wages given are appropriate.

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Robu, Gabriel-Iulian. "Denominare Dio con una terminologia post-ontoteologica. Da Martin Heidegger a Jean-Luc Marion." DIALOG TEOLOGIC XXVI, no. 52 (December 1, 2023): 125–38. http://dx.doi.org/10.53438/qjem1078.

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The approach with which Marion approaches the theology and philosophy of Aquinas at the beginning of her phenomenological journey manifestly bears the imprint of Heidegger’s critique of ontotheology, but also of his personal hostility to conceptual idolatry and “regional” atheism. If in his first writings, Marion criticizes the hermeneutical choices of Thomas Aquinas, later, the French philosopher elaborates a kind of retraction. We thought it necessary to mention a little the moments of Marion’s long journey, to understand in context his retraction regarding the initial perspective, with respect to Thomas’s thought, to indicate a certain convergence between Marion and Thomas Aquinas. In some ways, the first Marion’s perspective is close to Heidegger’s. According to what Marion says, the God of onto-theology appears at the moment in which the metaphysician gives a name to the divine, and then puts the sign of equivalence between the revealed God and the definition of the divine found by the metaphysician himself. This is the case of the moral God in Kant, a God who is referred to as a necessary moral foundation. This prevarication can also be glimpsed in the definition of God as causa sui.

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

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Loveridge. "Rhetorical Deliberation, Memory, and Sensation in the Thought of Thomas Aquinas." Philosophy & Rhetoric 50, no. 2 (2017): 178. http://dx.doi.org/10.5325/philrhet.50.2.0178.

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Riches, Aaron. "Theandric Humanism: Constantinople III in the thought of St. Thomas Aquinas." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 23, no. 2 (May 2014): 195–218. http://dx.doi.org/10.1177/106385121402300206.

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Meinert, John. "Peace and the Transcendentals: The Case of Thomas Aquinas." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 18–34. http://dx.doi.org/10.2478/ejsta-2019-0002.

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Abstract In both the 20th and 21st centuries, there has been a lively debate concerning beauty’s transcendental status in Aquinas’ thought. Nobody, however, has noticed that this debate can be replicated with peace. Peace’s place vis-à-vis the transcendentals is also ambiguous. This paper argues that peace is not an independent transcendental, but a transcendental of the good. In peace’s positive and negative rationes, union/order and rest/tranquility, it is reduced to the transcendental good. Yet through this reduction, peace adds conceptual content to ens. Inasmuch as something is, it is ordered/in union. Inasmuch as something is, it is at rest/tranquil.

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Arum, Giovanni Aditya. "KONSEP KEADILAN (IUSTITIA) PERSPEKTIF ST. THOMAS AQUINAS DAN RELEVANSINYA BAGI PEMAKNAAN SILA V PANCASILA." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 1 (October 1, 2019): 23–44. http://dx.doi.org/10.30822/lumenveritatis.v10i1.207.

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In principle justice touches the human nature as social animal. The discourse of justice has become an important theme in social and political philosophy all the times. St. Thomas Aquinas is one of the philosophers who pays much attention on this theme. In Summa Theologiae, he spent a lot of pages to explain justice as one of the cardinal virtues. Inspired by Aristotle, he defined justice as “a habit whereby a man renders to each one his due by a constant and perpetual will.” This essay wants to explain the discourse of justice according to St. Thomas Aquinas and to compare it with the concept of justice in fifth principle of Pancasila. The writter uses the relevancy study to get the convergency idea between two different ideas of justice. This essay will explore both concept of justice by St. Thomas Aquinas and Pancasila perspective. There are at least some convergency ideas between those two. But the pressure point is the concept of bonum commune. Pancasila as the Philosophische Grondslag of Indonesia as like as St. Thomas Aquinas’ idea of justice emphasizes the common good (bonum commune) as the very end of Indonesia nation. Reflecting on these convergency ideas, we can find some relevant discourses concerning justice in socio-political life of Indonesian people, i.e: law, politic, and religion. In the end of this essay, the writer gives a critical thought to the tendency of the liberalism pathology in social life

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