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Relevant bibliographies by topics / Justification in Aquinas

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Academic literature on the topic 'Justification in Aquinas'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Justification in Aquinas"

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Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (April 30, 2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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

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Fay, Thomas A. "Thomas aquinas on the justification of revolution." History of European Ideas 16, no. 4-6 (January 1993): 501–6. http://dx.doi.org/10.1016/0191-6599(93)90181-o.

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Fesko, J. V. "Girolamo Zanchi on Union with Christ and the Final Judgment." Perichoresis 18, no. 1 (March 1, 2020): 41–56. http://dx.doi.org/10.2478/perc-2020-0003.

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AbstractUnion with Christ was a key doctrine for second-generation Reformed theologian Girolamo Zanchi. As a Thomist, Zanchi shared similar elements with Thomas Aquinas in his understanding of salvation as participatio, but his understanding of union with Christ differed with regard to the difference between infused and imputed righteousness. Unlike Aquinas’s doctrine of infused righteousness, Zanchi argued for imputed righteousness, which was both the foundation for one’s justification in this life as well as appearing before the divine bar at the final judgment. Zanchi’s doctrine of union with Christ has the utmost significance for personal eschatology and the judgment believers undergo at the great assize, insights that are worth retrieving for a clear understanding of the relationship between justification and the final judgement.

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Buijs, Joseph. "RELIGION AND PHILOSOPHY IN MAIMONIDES, AVERROES, AND AQUINAS." Medieval Encounters 8, no. 2-3 (2002): 160–83. http://dx.doi.org/10.1163/15700670260497033.

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AbstractOn the problem of religion and philosophy, there are a number of points in common among Maimonides, Averroes, and Aquinas. They all attempt to incorporate Aristotelian philosophy into their respective religious framework and thus link faith closely to reason, to the rational justification offered by philosophy. Nevertheless, on the precise relationship between religion and philosophy, between faith and reason, Maimonides differs significantly from both Averroes and Aquinas. His approach is shown to be less rational than that of Averroes and yet more rational than that of Aquinas. Maimonides' approach is distinctive among his medieval counterparts and of interest to the contemporary debate concerning religion and science.

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Cavanaugh, William T. "A Joint Declaration?: Justification as Theosis in Aquinas and Luther." Heythrop Journal 41, no. 3 (July 2000): 265–80. http://dx.doi.org/10.1111/1468-2265.00135.

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Armitage, J. Mark. "A Certain Rectitude of Order: Jesus and Justification According to Aquinas." Thomist: A Speculative Quarterly Review 72, no. 1 (2008): 45–66. http://dx.doi.org/10.1353/tho.2008.0036.

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Wicaksono, Dian Agung. "Penormaan Hukum Islam dalam Sistem Hukum Indonesia Ditinjau dari Ajaran Teologi Hukum Thomas Aquinas." Jurnal Filsafat 31, no. 1 (April 24, 2021): 49. http://dx.doi.org/10.22146/jf.51754.

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The arrangement of Islamic law in the Indonesian legal system, which is manifested in statutory regulations, is an indication that Islamic law has become part of the Indonesian legal system. This is interesting when viewed using Thomas Aquinas' legal theology which introduces a legal dichotomy based on its sources, namely lex aeterna, lex naturalist, and lex humana. The dichotomy becomes a perspective to see at what level Islamic law is embedded in the Indonesian legal system. This research examines the existence of arrangement of Islamic law in statutory regulations from the perspective of legal theology, with research questions: (a) What is the justification for the arrangement of Islamic law substance in the Indonesian legal system? (b) How is the arrangement of the substance of Islamic law in the Indonesian legal system when viewed from the teachings of Thomas Aquinas' legal theology? This is normative legal research, by analyzing secondary data in the form of laws and libraries related to the arrangement of Islamic law and the teachings of the legal theology of Thomas Aquinas. The results indicate that the justification for the arrangement of the substance of Islamic law in the Indonesian legal system has a strong foothold because it is stated in the Pancasila "God Almighty" and Article 29 of the 1945 Constitution of the Republic of Indonesia. The teachings of legal theology of Thomas Aquinas show that arrangement of the substance of Islamic law in statutory regulations does not necessarily reduce the degree of Islamic law, because the substance of Islamic law in statutory regulations does not transform lex aeterna into lex humana.

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TE VELDE, RUDI A. "‘The first thing to know about God’: Kretzmann and Aquinas on the meaning and necessity of arguments for the existence of God." Religious Studies 39, no. 3 (August 5, 2003): 251–67. http://dx.doi.org/10.1017/s0034412503006528.

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This paper examines critically Kretzmann's reconstruction of the project of natural theology as exemplified by Aquinas's Summa Contra Gentiles. It is argued that the notion of natural theology, as understood and advocated by Kretzmann, is particularly indebted to the epistemologically biased natural theology of modernity with its focus on rational justification of theistic belief. As a consequence, Kretzmann's view of the arguments for the existence of God and their place within Aquinas's theological project is insufficiently sensitive to the ontological conception of truth and intelligibility which underlies the argumentation. From his epistemological point of view Kretzmann differs from Aquinas in two aspects. First, he contends that it is not necessary to establish the existence of God with absolute certainty at the outset; one may begin with the hypothesis that there is a God. Second, the arguments do not yet conclude to the existence of God in the specific theistic sense; they show at most the existence of a primary explanatory entity, which may be identified with God later on. Both claims are criticized in the light of a discussion of Aquinas's theological method.

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Budiman, Kalvin S. "Aquinas, Konsili Trent, dan Luther Tentang Pembenaran oleh Iman : Sebuah Isu tentang Kontinuitas dan Diskontinuitas." Veritas : Jurnal Teologi dan Pelayanan 7, no. 2 (October 1, 2006): 165–98. http://dx.doi.org/10.36421/veritas.v7i2.182.

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Dialog akhir-akhir ini yang terus-menerus digalakkan di antara kalangan Protestan dan Katolik mengenai doktrin pembenaran telah menghasilkan pemulihan-pemulihan teologis yang tidak kecil antara kedua kelompok tersebut. Salah satu kesinambungan yang menjanjikan yang muncul dari doktrin pembenaran dan perlu digarisbawahi adalah relasi antara Luther dan teologi pembenaran Konsili Trent melalui ajaran Thomas Aquinas tentang doktrin yang sama. Sebagaimana pernah dikatakan oleh Otto H. Pesch, jika kita membaca kanon-kanon Konsili Trent dari perspektif teologi Thomistik, sebuah persetujuan dengan teologi Luther akan nampak. Pendapat ini dan studi-studi historis lain menyingkapkan fakta bahwa meski Luther mengeritik dengan tajam Thomas Aquinas sebagai “sumber dan akar semua ajaran sesat dan pemalsuan berita Injil (sebagaimana yang ditunjukkan oleh tulisan-tulisannya),” ia sesungguhnya tidak banyak menyediakan waktu untuk membaca secara langsung karya-karya tulis Aquinas. Dengan kata lain, Luther menolak ajaran Aquinas tentang doktrin pembenaran bukan karena ia menolak pandangan Aquinas tetapi karena ia salah memahami ajaran Aquinas. Atau, sikap Luther terhadap pandangan pembenaran Aquinas lebih mencerminkan kesalahpahaman terhadap Aquinas oleh pendahulu-pendahulu Luther, yang mana melalui mereka ia mengenal Aquinas. Berangkat dari penemuan-penemuan baru dalam studi sejarah Reformasi belakangan ini, topik tentang kesinambungan antara Thomas Aquinas, Konsili Trent, dan Luther tentang doktrin pembenaran adalah sesuatu yang patut untuk dipelajari. Menurut saya upaya semacam ini bukan semata-mata cerminan keinginan ekumenis akan kesatuan yang cenderung mengabaikan dan mengurangi perbedaan-perbedaan substansial ke dalam perbedaan-perbedaan minor saja. Sebaliknya, pembacaan yang cermat terhadap konteks historis Konsili Trent dan Luther akan menghasilkan suatu pemahaman bahwa, meski fakta pertentangan tidak dapat disingkirkan, ada suatu kontinuitas yang jelas antara teologi Trent dan Luther tentang pembenaran khususnya jika kita membaca perbedaan di antara keduanya dari perspektif teologi Thomas Aquinas. Sebab itu, dari perspektif sejarah, karya kontemporer seperti “The Lutheran-Roman Catholic Joint Decalaration on the Doctrine of Justification,” jauh dari mewakili harmonisasi yang palsu, telah menjanjikan harmonisasi yang sejati. Dengan demikian, artikel ini merupakan suatu upaya untuk menyingkapkan arah Thomistik di dalam pemikiran teologis imam-imam dari Konsili Trent dan beberapa kontinuitas serta diskontinuitas antara Luther dan Aquinas. Saya akan mulai dengan meluruskan relasi Luther-Aquinas berdasarkan studi-studi historis belakangan ini. Setelah itu, saya akan mengkaji teologi Thomistik di dalam Konsili Trent. Bagian terakhir merupakan penjelasan tentang hakikat kesinambungan antara Luther dan teologi Trent tentang pembenaran dengan mengamati beberapa kanon yang diputuskan dalam Konsili Trent, di mana teologi Luther dilibatkan.

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Zuidervaart, Lambert. "HOW NOT TO BE AN ANTI-REALIST: HABERMAS, TRUTH, AND JUSTIFICATION." Philosophia Reformata 77, no. 1 (November 27, 2012): 1–18. http://dx.doi.org/10.1163/22116117-90000520.

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This article responds to a debate in analytic philosophy between realist and antirealist conceptions of truth, as formulated by Alvin Plantinga. Whereas Plantinga recommends a return to Aquinas, I argue for a new understanding of propositional truth that grows out of Jürgen Habermas’s “pragmatic realist” conception. By critically appropriating Habermas’s insights, I aim to move beyond the realism/anti-realism dispute, replacing questions of independence with questions of interdependence. I claim that truth theory needs to begin with the interdependence of “mind” and “object” and with the corporeal multidimensionality of both human knowers and that about which they acquire knowledge.

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Dissertations / Theses on the topic "Justification in Aquinas"

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Cochran, Bradley R. "Justification in Aquinas: Pauline Foundations, Aristotelian Anthropology and Ecumenical Promise." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430207582.

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Chi, Young-hae. "By what right do we own things? : a justification of property ownership from an Augustinian tradition." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:5555bb1d-9d5c-4260-b2bc-3c04c61ecb31.

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The justification of property ownership based on individual subjective rights is tightly bound to humanist moral perspectives. God is left out as irrelevant to the just grounds of ownership, which is established primarily on the basis of human self-referential, moral capacity. This thesis aims at developing an alternative justification, both for property as an institution and as a private holding, with a view to bringing God back into the centre stage and thereby placing property ownership on the objective concept of right. A tradition hitherto generally left unnoticed, yet uncovered here as the source of inspiration, vests the whole project with a moral-teleological tone. The tradition, enunciated by St. Augustine and developed by St. Bonaventure and John Wyclif, invites us to see property from the perspective of a moral end: it ought to be used for the love of God and neighbours, and as such it can be owned only by the just. In spite of important insights into the moral nature of property, the Augustinian thesis not only fails to spell out what ‘use for love’ means but also suffers from elitism. Nor does it offer an adequate justification of private property. Such weaknesses call for revision. When we reinterpret the Augustinian thesis through the concept of the divine imperative of service coupled with a proper understanding of human work, property acquires a distinctive justification. Property, as an institution, is justified as a requisite for carrying out God’s redemptive work towards the world. From this general justification ensues the particular justification. We hold property as specifically ‘mine,’ since each person’s ordained mission to participate in God’s work requires a uniquely personal material means, although the recognition and fulfilment of individual mission still demands communal efforts. The duty to carry out the God-commanded mission at first allows us to possess private property only in a non-proprietorial and non-exclusive manner. Yet in the prevailing condition of economic scarcity and human greed, civil jurisdiction must provide a structure of rights to enforce property institution. As God’s invitation for the transformation of the world is a universal command, everybody should have a minimum of property, and yet in differentiation of the scope and kinds commensurate with the particularities of individual mission.

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Castel-Branco, Tomás de Albuquerque Emiliano. "O primado da graça de Deus em São Tomás de Aquino : uma leitura do Comentário da Carta aos Romanos." Master's thesis, 2020. http://hdl.handle.net/10400.14/30584.

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A presente dissertação aborda a teologia da graça exposta por São Tomás de Aquino no Comentário da Carta de São Paulo aos Romanos. A graça é a participação na vida divina. A graça é a doação de Deus, pela qual aperfeiçoa o Homem, transformando-o pela força do Espírito Santo, em virtude da ressurreição de Cristo. O Homem recebe a graça da adopção filial podendo relacionar-se com Deus como filho adoptivo. Na relação entre Deus e o Homem a iniciativa é de Deus que concede o Seu Espírito, dando-lhe a possibilidade de passar do estado de pecado ao estado de graça. O primeiro capítulo incide sobre a história da exegese medieval à Carta aos Romanos, particularizando alguns autores exemplificativos; o segundo capítulo detém-se sobre o Comentário desenvolvendo a predestinação, a justificação, a santificação, a adopção filial e a graça do Espírito Santo; o terceiro capítulo apresenta a chave de leitura do Comentário e a sua actualidade.
This dissertation intends to present an approach to the theology of Grace developed by Saint Thomas Aquinas in his Commentary on the Letter of Saint Paul to the Romans. Grace is the participation in the divine life. Grace is the gift of God which perfects Man, bestowed the grace of filial adoption thus relating with God as an adopted child. In the relationship between God and Man, God takes the iniciative, bestowing Man with His Holy Spirit. Thus Man is given the possibility to move from the state of sin to the state of grace. The first chapter focuses on the history of the medieval exegesis on the Letter to the Romans, with some exemplary authors; the second chapter is about the Commentary, developing the predestination, justification, sanctification, filial adoption and the grace of the Holy Spirit; the third chapter presents the key to reading the Commentary and its timeliness.

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Books on the topic "Justification in Aquinas"

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Judged by the law of freedom: A history of the faith-works controversy, and a resolution in the thought of St. Thomas Aquinas. Lanham, MD: University Press of America, 2007.

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Pesch, Otto Hermann. Theologie der Rechtfertigung bei Martin Luther und Thomas von Aquin: Versuch eines systematisch-theologischen Dialogs. Darmstadt: Wissenschafliche Buchgesellschaft, 1985.

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Certitudo spei: Thomas von Aquins Begründung der Hofffnungsgewissheit und ihre Rezeption bis zum Konzil von Trient als ein Beitrag zur Verhältnisbestimmung von Eschatologie und Rechtfertigungslehre. Göttingen: Vandenhoeck & Ruprecht, 1993.

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4

Canning, Joseph. 8. Aquinas. Oxford University Press, 2017. http://dx.doi.org/10.1093/hepl/9780198708926.003.0008.

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This chapter examines St Thomas Aquinas' political ideas. Aquinas combined Aristotelian ideas with Christian concepts, distinguishing between the natural and supernatural orders, and attributing inherent validity to the natural order, including political life. His theory of law linked, through reason, the eternal law of God, natural law, human positive law, and divine law. According to Aquinas, government's justification was its purpose — securing the common good. He favoured limited monarchy in a mixed constitution. The chapter first provides a short biography of Aquinas before discussing his views on natural and supernatural orders, government, tyranny, and temporal and spiritual power. It concludes with an assessment of Aquinas' contribution to political thought in the area of just war theory.

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Aquinas And Calvin On Romans Gods Justification And Our Participation. Oxford University Press, 2014.

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Bulzacchelli, Richard H. Judged by the Law of Freedom: A History of the Faith-Works Controversy, and a Resolution in the Thought of St. Thomas Aquinas. University Press of America, 2006.

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Cross, Richard. Testimony, Error, and Reasonable Belief in Medieval Religious Epistemology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798705.003.0003.

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Aquinas generally adopts a fallibilist epistemology, according to which it is often impossible to have good internalist justification for a belief. In line with this, he adopts a fully externalist account of the reasonableness of divine faith. Faith is justified if and only if it is caused in the believer by God. Scotus is more optimistic about the prospects for internalist justification generally. Hence, he believes that it is possible to have justified belief even on the basis of merely human testimony. The views that the two thinkers adopt on the theological question are thus wholly parasitic on prior epistemological commitments.

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Benbaji, Yitzhak. Legitimate Authority in War. Edited by Seth Lazar and Helen Frowe. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199943418.013.15.

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The requirement of legitimate authority—according to which ‘the right of initiating war in a state lies with the sovereign’—was originally introduced in the writings of Augustine, Aquinas, and Pufendorf. This chapter offers a detailed account of the Requirement as it should be understood and an articulation of the moral conviction that underlies it. The chapter then defends the Requirement by addressing the main objection to it: wars are just in virtue of their intrinsic features; it does not matter who fights them. In response to this objection, this chapter shows that Joseph Raz’s ‘normal justification thesis’ supports conferring authority to veto wars on two (usually overlapping) collectives: those on whose behalf the war is fought and those who will bear its costs. The chapter further advances a proceduralist justification of the Requirement arguing that violating it compromises the ideal of fair political participation.

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The justification of slavery: A comparative study of the use of the concepts of jus and dominium by Thomas Aquinas, Francisco de Vitoria and Domingo de Soto in relationship to slavery. 1987.

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Mara, Gerald M. Between Specters of War and Visions of Peace. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190903916.001.0001.

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This book examines how ideas of war and peace have functioned as organizing frames of reference within the history of political theory. It interprets ten widely read figures in that history within five thematically focused chapters that pair (in order) Schmitt and Derrida, Aquinas and Machiavelli, Hobbes and Kant, Hegel and Nietzsche, and Thucydides and Plato. The book’s substantive argument is that attempts to establish either war or peace as dominant intellectual perspectives obscure too much of political life. The book argues for a style of political theory committed more to questioning than to closure. It challenges two powerful currents in contemporary political philosophy: the verdict that premodern or metaphysical texts cannot speak to modern and postmodern societies, and the insistence that all forms of political theory be some form of democratic theory. What is offered instead is a nontraditional defense of the tradition and a democratic justification for moving beyond democratic theory. Though the book avoids any attempt to show the immediate relevance of these interpretations to current politics, its impetus stems very much from the current political circumstances. Since the beginning of the twenty-first century , a series of wars has eroded confidence in the progressively peaceful character of international relations; citizens of the Western democracies are being warned repeatedly about the threats posed within a dangerous world. In this turbulent context, democratic citizens must think more critically about the actions their governments undertake. The texts interpreted here are valuable resources for such critical thinking.

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Book chapters on the topic "Justification in Aquinas"

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Kawazoe, Shinsuke. "Verbum and Epistemic Justification in Thomas Aquinas." In Rencontres de Philosophie Médiévale, 273–89. Turnhout: Brepols Publishers, 2009. http://dx.doi.org/10.1484/m.rpm-eb.3.1118.

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Fesko, J. V. "Aquinas's Doctrine of Justification and Infused Habits in Reformed Soteriology." In Aquinas Among the Protestants, 249–65. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781119265955.ch12.

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Raith, Charles. "Justification." In Aquinas and Calvin on Romans, 24–56. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780198708254.003.0002.

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"Saint Thomas Aquinas." In Christian Theologies of Salvation, edited by R. Jared Staudt. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0010.

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This chapter covers the theology of Thomas Aquinas. Aquinas’s views on salvation are rooted primarily in both the internal liberation from sin whereby the soul is renewed and justified by grace, and the cause of said justification, which is participation in the justice of the soul of Jesus Christ himself.

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Lustig, B. Andrew. "Natural Law, Property, and Justice: the General Justification of Property in John Locke." In Thomas Aquinas, 289–319. Routledge, 2017. http://dx.doi.org/10.4324/9781315264790-12.

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Cohen, G. A. "Kant’s Ethics." In Lectures on the History of Moral and Political Philosophy, edited by Jonathan Wolff. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691149004.003.0005.

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This chapter examines Immanuel Kant's ethics, and particularly his views on reason and faith. According to Thomas Aquinas, there were two avenues whereby men could come to possess knowledge: the way of reason and the way of faith, of faith in revelation. Unlike Aquinas, Kant entertains not two faculties, but a single faculty in two employments. The chapter considers Kant's motives, and what he advanced as justifications, for treating the sources of knowledge and of moral behavior not as two separate faculties, but as different employments of a single faculty, reason. It offers a general account of Kant's moral philosophy, and more specifically his account of reason and his argument that men are obliged to obey the moral law. It also suggests that the duality of obligation and motivation is present in Kant's ethics and compares Kant's ideas with those of Richard Peters regarding human behavior.

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Heron, Nicholas. "Instrumental Cause." In Liturgical Power. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278688.003.0005.

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The fourth chapter explores Foucault’s passing remark that the problem of the relation between politics and religion in modernity is uniquely concentrated in the ambiguous figure of the “minister.” Its point of departure is Aquinas’s definition of the minister as the “instrumental cause” of sacramental efficacy (the administration of the sacraments being the liturgical operation par excellence). Following a detailed examination of the philosophical history of the instrumental cause, this chapter is able to demonstrate how, far from constituting a mere adaptation of Aristotle’s fourfold aetiology to the ends of Christian theology, the articulation of a notion of instrumental causality is in fact the vehicle through which theology seeks to assert its superiority with respect to philosophy. But to the extent that it defines the figure of the minister, it also in turn supplies the theoretical justification for the vicarious character of all liturgical power.

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Biggar, Nigel. "Are there Natural Rights? The Sceptical Critique and Rights before 1776." In What's Wrong with Rights?, 33–55. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861973.003.0003.

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This chapter takes the set of objections comprising the critique of natural rights, which is offered by the Sceptical Tradition that runs from Edmund Burke to Onora O’Neill, and tests it against rights-talk in the late medieval and early modern periods. Such rights-talk occurs in the early fourteenth-century ‘Franciscan Controversy’, William of Ockham’s resistance to the assertion of papal power, Francisco de Vitoria’s critique of Spanish incursions into the Americas, Protestant justifications of resistance to the Holy Roman Emperor or Catholic monarchs, and Hugo Grotius’ discussion of punishment. The conclusion of the testing is that pre-modern discussions tend to confirm the objections of the Sceptical Tradition. Aquinas and Beza prefer to speak of liberties that are right according to natural moral law rather than of natural rights as such, because they fear the presumptuousness and imprudence that natural rights-talk encourages. When pre-moderns do resort to natural rights-talk, they often use it as shorthand for talk of a legal right that natural morality justifies. And when they do clearly assert natural rights outside of civil society and apart from international law, those rights only make sense in terms of unreasonable and inconsistent assumptions and apart from considerations of social and political circumstance.

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