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Journal articles on the topic 'Summa Theologica'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Săvinescu, Dan. "Summa Theologica." Chôra 7 (2009): 386–87. http://dx.doi.org/10.5840/chora2009/20107/823.

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2

Heinegg, Peter. "Summa Anti‐Theologica." CrossCurrents 69, no. 3 (2019): 328–33. http://dx.doi.org/10.1111/cros.12383.

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Heinegg, Peter. "Summa Anti‐Theologica." CrossCurrents 69, no. 3 (2019): 328–33. http://dx.doi.org/10.1353/cro.2019.a783448.

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4

Inagakai, Ryosuke. "Thomas Aquinas, Summa Theologica." THEOLOGICAL STUDIES IN JAPAN 52 (2013): 180–85. http://dx.doi.org/10.5873/nihonnoshingaku.52.180.

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5

Moretti, Costantino. "Histoire et philologie du bouddhisme chinois médiéval : sources primaires manuscrites et iconographiques." Annuaire de l'EPHE, section des Sciences historiques et philologiques (2022-2023) 155 (2024): 479–87. http://dx.doi.org/10.4000/11t52.

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Programme de l’année 2019-2020 : I. Le « Shi Lao zhi » (chapitre 114 du Wei shu, Livre des Wei) [suite]. — II. Scènes de damnation sur les peintures murales de Dunhuang (suite). — III. Éléments spécifiques d’une summa theologica bouddhiste du VIe siècle : la voie des « esprits affamés » (preta).Programme de l’année 2020-2021 : I. Le « Shi Lao zhi » (chapitre 114 du Wei shu, Livre des Wei) [suite et fin]. — II. Éléments spécifiques d’une summa theologica bouddhiste du VIe siècle : la voie des esprits affamés (preta) [suite].Programme de l’année 2021-2022 : I. Éléments spécifiques d’une summa theologica bouddhiste du VIe siècle : les asura, une destination de remontée. — II. Représentations iconographiques des asura à Dunhuang.Programme de l’année 2022-2023 : I. Recherches sur Dunhuang : un manuscrit du VIe siècle contenant des textes à caractère « messianique ». — II. Recherches sur l’iconographie de Dunhuang.

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6

林珊妏, 林珊妏. "《超性學要》論「邪魔」之罪與惡研究—與中文版《神學大全》比對為主". 國立彰化師範大學文學院學報 29, № 29 (2024): 027–48. http://dx.doi.org/10.53106/230597612024050029002.

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<p>明清來華的耶穌會士利類思（Lodovico Buglio, 1606-1682），將聖多瑪斯‧阿奎那（St. Thomas Aquinas，1225－1274）神學鉅著《神學大全》（Summa Theologica）之部分內容，譯述以成《超性學要》一書。近代學者以拉丁文為主、多國語言（德、法、西、義、英）為輔，遵照原有編排體例，完成《神學大全》套書。觀察此部中文版《神學大全》，既對《超性學要》文句有所遵循，又對原典經義進行更多的內容譯述。因此針對兩書相同單元對比參看，既能呈現不同時代的阿奎那學理思想之譯述樣貌，又屬阿奎那神哲學思想之雙重解讀。本文藉由《超性學要》《神學大全》兩書論魔鬼與人罪與惡內容，比較用語文句及概念表現之異同，詮釋不同時代的教義傳達，呈顯阿奎那的哲理精神，作為魔鬼系列研究之延續。再者，藉由中西惡之比較，分析中西文化衝突交融下的傳教策略與文本譯述現象。</p> <p>&nbsp;</p><p>dynasties, Jesuit Lodovico Buglio brought St. Thomas Aquinas’ monumental work, Summa Theologica, to China, translating parts into Chaoxingxueyao. Modern scholars predominantly rely on Latin texts and utilize multiple languages (German, French, Spanish, Italian, English) to complete the Summa Theologica according to the original orchestration. Examining the Chinese version of Summa Theologica, one can find abundant references to the Chaoxingxueyao translation. Comparing corresponding chapters in both books reveals the evolution of Aquinas’ theories through different eras and offers a dual foundation for interpreting his theological thoughts. This paper compares the written texts of the devil and human sin in Chaoxingxueyao and Summa Theologica. The author aims to unveil Aquinas’ philosophical reflections on the devil and human evil by analyzing language usage, sentence structures, and topics, thereby contributing to the comprehensive study of devil-related themes. Additionally, by conducting a comparative analysis of the depictions of devils in Chinese and Western cultures, it is hoped to shed light on the missionary strategies and the phenomenon of text translation in the context of Chinese and Western cultural integration.</p> <p>&nbsp;</p>

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7

Paszyński, Jarosław. "Weisheit als Wissenschaft über Gott nach Thomas von Aquin." Forum Philosophicum 12, no. 2 (2007): 393–407. http://dx.doi.org/10.35765/forphil.2007.1202.29.

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Thomas geht davon aus, dass die Weisheit, gemäß der aristotelischen Definition, in der Erkenntnis der ersten Ursachen besteht. Nach Thomas ist die Theologie diese Weisheit, weil sie die Erkenntnis (Wissenschaft) über Gott als erste Ursache des ganzen Universums ist und zugleich die Erkenntnis über alles in Bezug auf Gott als ihren Ursprung und Ziel. Angenommen, dass für Thomas die Theologie die Weisheit ist, kann die logische Struktur seines Hauptwerkes Summa theologica anders wie gewöhnlich interpretiert werden und zwar, nicht nach dem neoplatonischen Schema: exitus—reditus, sondern als Realisation des Programms der Theologie als Weisheit.

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8

Bargieł, Franciszek. "Ordinatio pro studiis superioribus u jezuitów w połowie XVII wieku." Forum Philosophicum 11, no. 1 (2006): 249–67. http://dx.doi.org/10.35765/forphil.2006.1101.17.

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This article presents a summary of The Ordinance Concerning Higher Education (Ordinatio pro studiis superioribus) in the Society of Jesus. It was issued by the general of the Society, Francesco Piccolomini, in 1651. It contains a set of guidelines for study (mainly of a theological kind), and is closely linked to St. Thomas Aquinas’ Summa Theologica. There is no differentiation between different types of topic: theological, philosophical, logical, metaphysical, physical—they are all present and mutually intertwined. There were two lists of issues: positive and negative. The latter contained topics which were banned for study and was divided into two parts: philosophical and theological. The main authority for teaching philosophy remained Aristotle.

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9

Green, Keith. "AQUINAS ON ATTACHMENT, ENVY, AND HATRED IN THE SUMMA THEOLOGICA." Journal of Religious Ethics 35, no. 3 (2007): 403–28. http://dx.doi.org/10.1111/j.1467-9795.2007.00313.x.

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10

Ramos Villegas, Pedro Arturo. "An argument of Aquinas on God’s will mutability." Principia: an international journal of epistemology 28, no. 1 (2024): 23–27. http://dx.doi.org/10.5007/1808-1711.2024.e96701.

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I analyze an argument by Aquinas on God’s will mutability (Summa Theologica), which presupposes the collective predication on the term ‘man’. This explains why God repents of having made the collection of men, but not some men. The argument is valid, but its second premise and its conclusion are false.

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11

Karlić, Ivan, and Milan Gelo. "Razlozi i prikladnost Kristova utjelovljenja u djelu Summa Halensis." Nova prisutnost XX, no. 3 (2022): 491–509. http://dx.doi.org/10.31192/np.20.3.2.

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U teološkoj tradiciji Franjevačkoga reda pronalazimo mnoge zanimljive autore i njihova još nedovoljno istražena djela. Početcima franjevačke teologije pripada i djelo Summa theologica fratris Alexandri ili Summa Halensis, u kojem nalazimo temelje franjevačke teološke škole. Prvi franjevački teolozi, zajedno s Aleksandrom Haleškim, u svom radu promišljaju i o kristološkim temama. U ovom će se radu analizirati i prikazati njihovo teološko učenje o otajstvu utjelovljenja Sina Božjega, tj. razlozima Božjeg postajanja čovjekom. U prvom će se dijelu ukratko prikazati kristološke teme franjevačke sume, dok će se u drugom dijelu problematizirati prikladnost (convenientia) Božjeg utjelovljenja. O razlozima utjelovljenja Riječi autori pišu u trećem dijelu sume, a sama tema utjelovljenja kao božanske inicijative, utemeljene na slobodi Božje volje i ostvarene njegovim spasenjskim planom, obrađena je u četvrtom dijelu. Cilj ovog rada je istraživanje učenja franjevačkih pisaca djela Summa Halensis o otajstvu utjelovljenja s posebnim naglaskom na razlozima Božjeg postajanja čovjekom te sustavan prikaz i analiza njihovih temeljnih teoloških postavki sadržanih u tekstovima franjevačke sume glede razložnosti i prikladnosti utjelovljenja Logosa.

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12

Prokofyev, A. V. "On the problem of shame in “The Summa Theologica“ of Thomas Aquinas." Gumanitarnyye Vedomosti TGPU im. L. N. Tolstogo, no. 3 (2021): 17–32. http://dx.doi.org/10.22405/2304-4772-2021-1-3-17-32.

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13

Imbelli, Robert. "La sapienza è amicizia nella Summa theologica di Tommaso d’Aquino by Wojiech Janusiewicz." Thomist: A Speculative Quarterly Review 79, no. 3 (2015): 504–6. http://dx.doi.org/10.1353/tho.2015.0008.

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14

Gallagher, Daniel B. "Briefly: Aquinas? Summa Theologica: God, Part 1 & 2 ? By David Mills Daniel." Reviews in Religion & Theology 14, no. 4 (2007): 585–87. http://dx.doi.org/10.1111/j.1467-9418.2007.00361_8.x.

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15

Treviño, Ariadne Pérez. "Hombre, bienaventuranza y Dios en Suma Teológica l-ll, qq. 1-6." Tópicos, Revista de Filosofía 27, no. 1 (2013): 95. http://dx.doi.org/10.21555/top.v27i1.247.

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Este artículo estudia la propuesta de Aquino en la Summa Theologica I-II, qq-1-6, donde él estudia cómo debería ser el fin final del hombre y concluye que debería ser trascendental en cierta manera, pero inmanente en otro y que Dios es el fin inmanente; luego, estudia la manera en que el hombre alcanzará ese fin y encuentra que se requiere unidad en tres formas: unidad entre el cuerpo y el alma, inteligencia y voluntad, y, finalmente, entre el hombre, quien está bien dispuesto a la contemplación y a la contemplación misma.

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16

Oliveira, Samuel José. "São Tomás de Aquino metido num “imbróglio”: A demonstração da existência de Deus." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes, no. 03 (December 19, 2019): 101–20. http://dx.doi.org/10.53943/elcv.0219_13.

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This article attempts to clarify the thesis by St. Thomas Aquinas, according to which it is possible to prove that the existence of God can be demonstrated. On the basis of the analyses in Summa Theologica I, q.2 and Summa contra gentiles I (I-XV), there is an attempt to understand the meaning and relevance of this thesis, its implications and its philosophical and theological significance. Thomas Aquinas’ analyses underline the importance of distinguishing between a knowledge about the existence of God and one regarding his essence, while highlighting in each case a set of difficulties and lack of knowledge factors. In a context where the idea of confusion plays a central role, Thomas Aquinas tries to show that: a) no matter how confused knowledge about God is and no matter how large the disproportion between the human and divine perspectives, there is an ineradicable notitia Dei, and b) this notice is linked at the same time to the inability to know God’s essenceand the ability to demonstrate His existenceby means of certain effects and traces of His. This all leads to the peculiar demonstration of the existence of a Deus absconditus. It is precisely the discovery of this God who manifests himself and at the same time hides himself that makes it possible to document the pos-sibility of demonstrating that God exists and that constitutes the foundations on which every and any demonstration of the existence of God rests.

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17

Zamboni, Stefano. "Natural Law, Divine Law and Revealed Morality in the Summa Theologica: Continuity and Tensions." Biblica et Patristica Thoruniensia 10, no. 2 (2017): 179. http://dx.doi.org/10.12775/bpth.2017.008.

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18

Mauri, Margarita. "Aristóteles y Santo Tomás: la virtud de la magnanimidad." Revista Portuguesa de Filosofia 79, no. 1-2 (2023): 429–42. http://dx.doi.org/10.17990/rpf/2023_79_1_0429.

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In Nicomachean Ethics IV Aristotle exposes the characteristics of the moral virtue of the μεγαλοψυχία and offers a detailed description of the conditions of the magnanimous. St. Thomas in his commentary on Ethics follows the Aristotelian text apparently without disagreeing with the Greek author, and completes this exposition with other texts found in the Summa Theologica. The aim of this paper is to highlight the differences, if there are any, between the Aristotelian conception of the μεγαλοψυχία and that of Saint Thomas, considering also whether the virtue of humility that appears in the Thomist texts can be equated to the vice of the pusillanimity of which Aristotle speaks.

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Lacca, Emanuele. "Alcune considerazioni sulla Guerra nel Bello di Francisco Suárez." Cuadernos Salmantinos de Filosofía 47 (January 1, 2020): 81–96. http://dx.doi.org/10.36576/summa.132182.

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Il mio contributo intende mostrare come Francisco Suárez usa, elabora e presenta in modo originale il concetto di ‘guerra giusta’ nelle sue opere. Il testo chiave che realizza tale progetto è il De triplici virtute theologica, intitolato De Charitate, che assume rilevanza internazionale quando è pubblicato per i tipi di Iacobus Cardon a Lione nel 1621, nonostante già alcuni degli argomenti sulla guerra erano stati trattati dal Doctor Eximius in alcuni luoghi del Tractatus de legibus ac de Deo legislatore. Per queste ragioni, questo contributo si divide in due parti: la prima intende presentare le principali fonti che nel corso della storia della filosofia hanno trattato sull’esistenza di una ‘guerra giusta’; la seconda si propone di analizzare le principali linee del De Bello, per mostrare in modo più preciso l’idea suareziana su questo tema.

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20

Ñahuincopa-Arango, Antonio. "Historia de la inmortalidad del alma según Commentaria De anima y Summa theologica de Suárez." Areté 34, no. 1 (2022): 206–41. http://dx.doi.org/10.18800/arete.202201.008.

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En este trabajo de investigación se recoge y analiza una información bibliográfica valiosa sobre la inmortalidad del alma en el Estagirita según Suárez. Es sorprendente la amplitud de conocimiento sobre la historia de la filosofía del Doctor Eximio, que le sirve de inspiración y apoyo en el análisis de las fuentes, ya sea directa o indirectamente por referencia de otros. Así, hay tres referencias indirectas: Eusebio de Cesarea, Agustín Eugubino y Agustín Nifo. Las fuentes de inspiración del filósofo español sobre el status quaestionis son treinta autores en total. De ellos, dieciséis autores a favor de la mortalidad del alma en Aristóteles; once autores a favor de la inmortalidad en el Estagirita y tres que mantienen una posición ambigua o dudosa en Aristóteles. En efecto, el pensamiento de este elenco de pensadores –desde la antigüedad hasta el siglo XVI– citados por el jesuita, forma realmente una historia de la inmortalidad del alma humana.

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21

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 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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22

Buisel, María Delia. "Mensajero, nuntius y ánguelos en la mitología grecolatina y en el convivio de Dante Alighieri." Auster, no. 27 (September 1, 2022): e077. http://dx.doi.org/10.24215/23468890e077.

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El título implica divinidades y seres intermedios que cumplen función mediadora entre dioses y hombres: a) Ánguelos: mensajero o anunciador en los griegos; abarca seres animales, humanos y celestiales (estos con identidad propia); b) Daímoon: de configuración más compleja, seres intermedios entre dioses y hombres, aunque difieren también de otros mediadores como los héroes; c) Genius: en Roma, divinidades intermedias que diversifican sus esferas de protección, más fácilmente homologables por su función al ángelus cristiano. Se realiza el análisis de semejanzas, diferencias y caracterización en algunos autores importantes; asimilación al mundo judeo helenístico y luego al cristiano en la Summa Theologica del Aquinate, donde la semántica de angelus comporta el resultado de los tres vocablos, para llegar finalmente hasta el Convivio de Dante.

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23

Ama Bugis, Heribertus, F. X. Armada Riyanto, and Wenseslaus Jugan. "Allah dalam Perspektif Thomas Aquinas:." Lumen Veritatis: Jurnal Filsafat dan Teologi 15, no. 1 (2024): 1–17. http://dx.doi.org/10.30822/lumenveritatis.v15i1.3085.

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Fokus tulisan ini adalah menggali pandangan Thomas Aquinas tentang esensi dan eksistensi Tuhan, dengan fokus pada konsep "Esse sebagai Ipsum Esse Subsistens." Aquinas mengatakan bahwa Tuhan adalah eksistensi murni yang ada pada diri-Nya sendiri, tidak tergantung pada faktor eksternal. Dalam Summa Theologica, Aquinas merinci bahwa Tuhan adalah sumber keberadaan, kebenaran, kebaikan, dan keindahan. Analisis kritis terhadap karya-karya Aquinas membantu memahami landasan filosofis dalam tradisi teologi Kristen. Konsep Ipsum Esse Subsistens menyoroti aspek keberlanjutan dan kekekalan Tuhan sebagai inti segala eksistensi. Dengan membahas pandangan Aquinas, penelitian ini merinci hubungan esensi dan eksistensi Tuhan, menyajikan pandangan yang dalam dan kontekstual terhadap teologi Kristen.Tulisan ini menemukan kontribusi Aquinas dalam memahami Tuhan sebagai Ipsum Esse Subsistens memberikan wawasan penting dalam pemikiran teologis dan filosofis yang terus relevan hingga saat ini.

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24

Kinder, Anthony Gordon. "Obras teológicas de Antonio del Corro: Las dos redacciones de la Tabla de la obra de Dios y la Monas theologica." Diálogo Ecuménico, no. 98 (January 1, 1995): 311–40. http://dx.doi.org/10.36576/summa.2067.

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25

Seo, Han Seok. "The Resurrection of the Body as an Essential Christian Doctrine and the Summa Theologica of Thomas Aquinas." Theological Perspective 196 (March 31, 2017): 2. http://dx.doi.org/10.22504/tp.2017.03.196.2.

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Vorobieva, Kristina V. "ATOMISM, «SUMMA THEOLOGICA» AND B. LIBET’S EXPERIMENTS:CONTRADICTIONS IN SOLUTIONS TO THE PROBLEM OF THE SUBJECT’S FREE WILL." Вестник Пермского университета. Философия. Психология. Социология, no. 1 (2023): 28–39. http://dx.doi.org/10.17072/2078-7898/2023-1-28-39.

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The article deals with the contradictions that arise when solving the problem of the subject’s freewill. A thesis is put forward that these contradictions are caused by the discrepancy between the views on free will and the ontological foundations from which they are derived. This thesis is consistently proved on the basis of both the historical and philosophical material and the modern discussion that unfolded after the discoveries of B. Libet and his followers. An analysis of the ideas of Thomas Aquinas reveals a num-ber of insurmountable contradictions indicating the impossibility of combining the free will of a subject and the theological principle of providentialism. The approaches of the philosophers of the Renaissance and the New Age to the indicated problem are considered, these being associated with an attempt to over-come this contradiction and again turn philosophical thought to natural philosophy. The dialectical ap-proach of Immanuel Kant is presented as taking a certain step toward resolving the contradictions through linking free will with the concept of morality and duty. The philosophical interpretation of B.Libet’s ex-periments is analyzed and the idea of conscious decisions of a person as determined by the activity of his neurons is refuted. Such an erroneous thesis is derived from the «flat ontology»paradigm. The popularity of this approach is due to the difficulty in resolving the psychophysiological problem and the lack of un-derstanding of the mechanisms for the transition of biologically determined processes of the material sub-strate to the field of the ideal. The groundlessness of sucha conclusion is explained by biological reduc-tion and the vulgar materialistic approach of modern authors, similar to the ideas of Democritus or Epicu-rus, who derived free will from the movement of atoms. All the examples considered in the article clearly demonstrate the fallacy of attempts to derive free will or its absence from something external to a person. The thesis that free will must be immanently inherent in man is substantiated. To solve the problem of free will, it is necessary not only to rely on the data of scientific discoveries but also to approach their interpretation dialectically.

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27

Ackerman, Ari. "Zerahia Halevi Saladin and Thomas Aquinas on Vows." Journal of Jewish Thought and Philosophy 19, no. 1 (2011): 47–71. http://dx.doi.org/10.1163/147728511x591180.

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AbstractThis article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows (nedarim). In the analysis of Zerahia’s sermon, a comparison is made between his discussion and Thomas Aquinas’s examination of vows in his Summa Theologica. The comparison establishes the dependency of Zerahia on Aquinas regarding this issue. Likewise, Zerahia’s sermon is compared with Crescas’s, and the relationship between the legal theories of Crescas and Zerahia is investigated. The articles concludes with a brief examination of the significance of the analysis these sermons for understanding of the impact of scholastic sources on Spanish-Jewish philosophy and the relationship between law and philosophy in the writings of Hasdai Crescas and his students.

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ARION, Alexandru-Corneliu. "A FASCINATING SYNTHESIS OF SCIENCE, THEOLOGY, AND SPIRITUALITY: ST. GREGORY PALAMAS." Icoana Credintei 7, no. 14 (2021): 76–91. http://dx.doi.org/10.26520/icoana.2021.14.7.76-91.

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As a prominent Church father, mystical theologian and incisive polemicist, St. Gregory Palamas has realized a «Summa Theologica» of his epoch, but one that has surpassed not only the thinking of contemporaries, but remained, to this day, a synthesis of philosophical and theological knowledge, at least for the Eastern Christianity. He pointed out with clarity the independence of theology from philosophy or from any other field of research. One of the most important instruments with a view to knowing God is prayer and Palamas began to write under the pressure of defending the hesychastic method of prayer. He proves that true communion with God was possible through sanctification and that God's vision through prayer was a sign of this spiritual communion. In Palamas' very coherent theological thinking, Christology corresponds to his anthropology, and both to his mysticism. St. Gregory strongly depreciated the value of intellectual effort, maintaining the primacy of direct illumination over scientific reasoning. Thus, prayer and asceticism engender love, which leads to illumination by God and participation in the divine life. He tries to make sense of mystical experience in the scientific and philosophical language of his day. Paradoxically, almost every attempt arrives at establishing that the spiritual cannot be grasped by man's natural intellectual capacity, nor expressed in philosophical language. But the spiritual man can be the partaker of this experience through the experience of grace, as divine uncreated energy, the true "face" of God accessible to human contemplation. The Archbishop of Thessaloniki, who realized a synthesis of Science, Theology, and Spirituality outlines the relation between them as follows: Science explores the world and leads to technological inventions; Theology interprets reality within the Christian framework, evidencing the glory of God as reflected throughout his creation; and Spirituality is the privileged path toward personal transformation. The debate about Palamism is likely to continue for some time. His version of theosis (deification) was enshrined in Orthodox teaching as a result of his canonization, but among the intellectuals for whom it was intended it remained controversial, despite its grandeur.

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Coonradt, Nicole. "“To Be or Not To Be?”." Religion and the Arts 25, no. 3 (2021): 243–62. http://dx.doi.org/10.1163/15685292-02503001.

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Abstract This essay considers Shakespeare through Aristotelianism and Thomism to explore Hamlet as a meditation on tyranny. Based on the classical model of tragedy as presented by Aristotle in his Poetics and further informed by his Ethics and Politics, the essay identifies the climax of the play in order to determine the playwright’s argument about what should have happened instead of what did—namely, the hero should have removed the tyrant Claudius when given the opportunity at Act 3, Scene 3. Shakespeare is deliberately and successfully upending the Aristotelian model, while yet fulfilling its definitions and expectations. The claim is further supported by Aquinas’s six conditions for the right use of anger and vengeance as found in his Summa Theologica. Hamlet’s choice not to act is highly significant—and ironically Shakespearean. The play’s treatment of tyranny may have been a call to action for Shakespeare’s contemporary audience.

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Giles, Ryan D. "A Tree of Lies: Approaches to Mendacity in Part One of the Conde Lucanor ( Exemplo 26 and Other Tales)." Hispanic Review 92, no. 1 (2024): 159–80. http://dx.doi.org/10.1353/hir.2024.a923877.

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Abstract: This article first considers precedents and contexts for understanding tale 26 in Juan Manuel's Conde Lucanor , "De lo que contesçió al árvol de la mentira," including one that has gone unnoticed by critics: the figure of a tree of lies in John of Capua's thirteenth-century Directorium humanae vitae . It then shows how Patronio's general view of mendacity in Part One of the collection, as exemplified by tale 26, can be compared to the account of and prohibition against lying found in works by Augustine that informed Thomas Aquinas's treatment of mendacity in the Summa Theologica . I go on to demonstrate how a number of other tales in the Conde Lucanor advocate an alternative, more permissible approach to telling untruths that was to some extent anticipated in writings of the early Church, and that corresponds with politicized, utilitarian views emerging later in the Middle Ages, as seen in John of Salisbury's Policratus .

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Szabelska, Hanna. "Między tęczą a kryształem. Echo u Macieja Kazimierza Sarbiewskiego jako gatunek odbicia w świetle jego komentarza do Summy teologicznej Akwinaty." Terminus 23, no. 1 (58) (2021): 25–53. http://dx.doi.org/10.4467/20843844te.21.002.13261.

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Between the Rainbow and the Crystal Glass: Echo in Maciej Kazimierz Sarbiewski as a Species of Refraction in the Light of His Commentary on Summa theologica by Thomas Aquinas The aim of this essay is to highlight an important gap in the research into the works of Maciej Kazimierz Sarbiewski (1595–1640), Jesuit neo-Latin poet and philosopher, namely the fact that his still unpublished lectures on one God in three persons and on angels, held in Vilnius Academy in the years 1631–1633, have remained largely unexplored by researchers so far. The main thesis is that these thomistic commentaries can considerably deepen our understanding of the dialectical and theological context of Sarbiewski’s poetry. For example, they shed new light on his Marian imagery (inter alia, the usage of the invocation ‘purum sine fraude vitrum’), or on his way of avoiding the danger of the infinite regress of concepts as being similar to mirror reflections. The argument concentrates on the figure of echo in two poems: the praise of Jan Karol Chodkiewicz and the ode Secunda leuca seu Vaca as influenced by a new version of the Litany of Loreto (Litaniae Deiparae Virginis Mariae). It makes use of the definition of echo as taught in the Coimbra Jesuit Aristotelian courses. The phenomenon of echo is taken together with other species of refraction: the rainbow and reflection (Aristotle, Posterior Analytics, 98a.24–29), and set against the background of new technologies, such as the production of crystal mirrors.

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Chindea, Gabriel. "La théorie thomiste de l’intellect agent et ses équivoques dans Summa theologica, Quaestiones disputatae de anima et De unitate intellectus." Chôra 7 (2009): 299–314. http://dx.doi.org/10.5840/chora2009/20107/816.

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Seryczyńska, Berenika, and Tomasz Duda. "How Is Fortitude Among Pilgrims on the Camino de Santiago Expressed and Formed? Clues from a Study of Polish Pilgrims." Pastoral Psychology 70, no. 5 (2021): 541–56. http://dx.doi.org/10.1007/s11089-021-00959-0.

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AbstractIn 2019 alone, the Camino de Santiago (the Way of St. James), one of Europe’s three most significant medieval pilgrimage routes, was followed by 347,511 pilgrims from around the world. This pilgrimage route has been the subject of numerous research projects conducted by international groups of specialists in various scientific disciplines. This study presents correlations between St. Thomas Aquinas’s doctrine on the virtue of fortitude and the experience of Polish pilgrims on the Camino based on 50 in-depth interviews conducted in the summer of 2019 on Monte do Gozo in Santiago de Compostela. This objective was achieved using the methodology of qualitative research following Steinar Kvale’s recommendations. The transcriptions of the interviews were coded based on the classifications in the Summa Theologica by Aquinas, classified into categories, and subsequently analyzed using MAXQDA Analytics Pro 2020. The virtue of fortitude is indispensable in the decision-making process and the ability to put one’s decisions into practice (Morales-Sánchez & Cabello-Medina, 2013. Journal of Business Ethics, 116(4), 717–734). One manifestation of the Camino pilgrims’ virtue of fortitude allowed them to believe that they would be more employable after they returned to their communities.

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Dumsday, Travis. "How Modern Biological Taxonomy Sheds Light on the Incarnation." Journal of Analytic Theology 5 (April 12, 2017): 163–74. http://dx.doi.org/10.12978/jat.v5i1.157.

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One question asked repeatedly in the history of Christology is the following: given that the incarnation was God’s chosen method of redeeming us, why did God become human by the cooperation of the Blessed Virgin Mary? Why not just create a human body and soul ex nihilo and simultaneously with that creation have God the Son assume this new instance of human nature? In answer, Augustine for instance (De Trinitate, bk. 13, ch. 18) argues that the latter option would have been a legitimate means of incarnation, but that it was not as fitting as the method actually employed. Aquinas agrees (Summa Theologica IIIa, q. 4, art. 6). By contrast, John of Damascus (De Fide Orthodoxa, bk. 3, ch. 12) seems to think that the ex nihilo option would not have constituted a genuine assumption of human nature, such that redemption required the cooperation of the Theotokos. I argue that insights provided by contemporary biology support St. John’s perspective, insofar as modern biological taxonomy suggests that lineal descent is a necessary condition for belonging to a species. As such, to take on a genuinely human nature God had to enter into the existing human lineage; creating a new ‘human’body and soul ex nihilo would not have sufficed.

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Marsola, Guilherme Henrique, Jaime Estevão Dos Reis, and Liliana Grubel Nogueira. "Considerações sobre o comércio e as atividades dos mercadores na Suma teológica de tomás de aquino / Considerations on commerce and the activities of merchants in the Summa theologica of thomas aquinas." Brazilian Journal of Development 8, no. 5 (2022): 39966–83. http://dx.doi.org/10.34117/bjdv8n5-470.

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Shahidipak, Mohammadreza. "Social context of philosophy the case Andalusian philosophy upon Ibn Khaldun’s historical report." Sociology International Journal 7, no. 2 (2023): 75–78. http://dx.doi.org/10.15406/sij.2023.07.00326.

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Hypothesis is that global philosophy was formed in Andalusia in late middle Ages due to specific social changes in Andalusia. Change in science and especially philosophy is based on social context. Social context is caused by a kind of population diversity which is a ready field for a certain type of philosophical thinking and generally causes general flow of philosophy. Formation of three-religious society was a new social context that required the development of philosophy. Philosophy, as a tool for the dialogue of nations, initially played a role in place where Muslim, Christian, Jewish nations settled next to each other, and at the same time, a constructive interaction between philosophers of three religions was formed. And Averroes (1198),his student Jewish Ibn Maimon(1204), and the Christian Aquinas (1274)are symbols of dialogue between religious .Development of interaction is such that theologians of three religions appeared and even bookes beyond thoughts of three religions was compiled.and Averroes spirit philosophy of medieval ,by announcing independence of reason from religion, provided capital for discussion and also Aquinas tried to show this unity of religions and intellect by writing book "Summa Theologica". This article shows constructive interaction of philosophy and change in a historical event in late middle Ages, which is always possible to useful. Research is based on a report by Ibn Khaldun who said: Philosophy is dead in West of Islamic territories by Arab demographic composition and has awakened in Europe and in Iran is alive because of efforts of Nasir al-Din al-Tus(1274).

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HAN, Seungsoo. "Thomas Aquinas and the obligation to inform the defect in the object sold －Focusing on the relation of Roman Law, Summa Theologica and Civil Law in Korea－." 법사학연구 ll, no. 55 (2017): 179–220. http://dx.doi.org/10.31778/lawhis..55.201704.179.

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Clarke, W. Norris. "Summa Theologiae." International Philosophical Quarterly 30, no. 2 (1990): 265–66. http://dx.doi.org/10.5840/ipq199030215.

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Knorn, Bernhard. "Theological Renewal after the Council of Trent? The Case of Jesuit Commentaries on the Summa Theologiae." Theological Studies 79, no. 1 (2018): 107–27. http://dx.doi.org/10.1177/0040563917744653.

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As part of the Catholic reform after the Council of Trent, the Jesuits Francisco de Toledo, Gregorio de Valencia, and Gabriel Vázquez further developed the theological innovations of the School of Salamanca. Their commentaries on the Summa Theologiae (ca. 1563–1604) are marked by a creative retrieval of Aquinas and other theological sources as well as by openness toward current questions. This new method of theological argumentation related past authorities and articulations of the faith more effectively to the present, in order to better preserve the ecclesial community through time.

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TOPALA, Valerian Sergiu. "Neo-Thomistic Organicism, A Scientific-Metaphysical Perspective on Human Nature." DIALOG TEOLOGIC XXVII, no. 53 (2024): 21–54. http://dx.doi.org/10.53438/wokn8508.

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This article offers an alternative solution to the perennial philosophical problem of human nature. The view proposed is “Neo-Thomistic Organicism”, a form of dualism, of the hylomorphist type, that does not subscribe both to the extreme characteristics of Cartesian dualism, and to complementarian non-reductionist physicalist views. Our optic integrates the scientific elements of a form of biological vitalism and both shares Aristotelian-Thomist metaphysics, and alienates from Thomas Aquinas in crucial points. In this sense, our perspective is constituted as a scientific-metaphysical understanding regarding human nature, in general, and regarding the soul-body relationship, in particular. The novelty brought by our article does not lie in a completely new perspective, but in some of the morelandian modifications made to classical Thomism and in the holistic approach to the subject that integrates the relevant scientific discoveries in the field of biology and neuroscience. In opposition to Moreland, on the question of individuation, this article is proposing a hybrid approach to how substances and bare particulars possess properties. To achieve its purpose, our analytical approach will begin by offering an exposition of Thomas Aquinas treatise on human nature as it is registered in Summa Theologica, Ia, qq. 75-89, especially to outline, on this basis, some of the fundamental points in which we differ from classical Thomism. This will be followed by a presentation of our perspective, of the morelandian type, and its compatibility with scientific research in biology and neurology. Next, in order to further clarify our position, we will turn to a comparison between the morelandian perspective and complementarian naturalist-physicalist conceptions of human nature, especially of substance. At the end of this comparison we will outline the objections to the morelandian view that distinguish us from it. Finally, we will offer a response to the causal pairing physicalist objection.

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Sweetman, Brendan. "Aquinas’s Summa Theologiae." International Philosophical Quarterly 48, no. 3 (2008): 403–6. http://dx.doi.org/10.5840/ipq200848354.

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Dietrich, Richard S. "From Summa Theologiae." Theology Today 55, no. 2 (1998): 244–45. http://dx.doi.org/10.1177/004057369805500210.

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Bell, Thomas J. "The Eucharistic Theologies of Lauda Sion and Thomas Aquinas’s Summa Theologiae." Thomist: A Speculative Quarterly Review 57, no. 2 (1993): 163–85. http://dx.doi.org/10.1353/tho.1993.0032.

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Savian Filho, Juvenal. "O AGIR SALVADOR DE JESUS SEGUNDO SANTO TOMÁS DE AQUINO." Perspectiva Teológica 41, no. 113 (2010): 39. http://dx.doi.org/10.20911/21768757v41n113p39/2009.

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Este artigo investiga o modo como Santo Tomás de Aquino, na questão 48 da tertia pars da Summa theologiae, estuda o ato salvador de Jesus: sintetizando as expressões bíblicas em cinco categorias teológicas centrais, ele as relativiza (no sentido de que cada uma delas só faz sentido em relação com as outras) e dá certa preferência a uma delas, aquela que considera o agir salvador de Jesus ao modo de uma causa eficiente. Mas o que isso significa? Busca-se investigar também se, embora com sua linguagem típica do século XIII, esse texto tomasiano guarda ou não alguma atualidade para a soteriologia cristã.ABSTRACT: This article investigates the way Saint Thomas Aquinas studies the saving act of Jesus (at question 48 of his Summa theologiae, Tertia Pars). By sinthetizing the Biblical expressions in five central theological categories, he renders them relative because each only makes sense when related to the others, and he prefers that which considers the saving act of Jesus as an efficient cause. But, what does that mean? Finally, this article aims at finding out whether despite its typical 13th century language, this text of the Summa can be considered updated and important to Christian Soteriology.

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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 structural insights from Aquinas even as it draws on Greek traditions from Cappadocia and Byzantium. Although the importance of Aquinas’s Summa contra gentiles for the work of the Kydones circle is often cited, this article argues that Aquinas’s Summa theologiae was also a significant influence for Kalekas.

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Marques, Bernardino Fernando da Costa. "Presença Anselmiana na Summa Aurea de Guilherme de Auxerre." Philosophica: International Journal for the History of Philosophy 17, no. 34 (2009): 261–76. http://dx.doi.org/10.5840/philosophica2009173434.

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William of Auxerre († 1231), theology master in the University of Paris, was the procurator of the pope Gregory the IX of the Bull Parens scientiarum. The same pope named him, by letter of April 23, 1231, president of the Commission entrusted to examine Aristotle’s books and to expurgate the noxious doctrine for the Christian faith contained in them. He wrote Summa Aurea, following the structure of Peter Lombardic’s Liber Sententiarum, but with his own ordo disciplinae. His thought registers in the average platonic-agustinian, opening up prudently to the novelty of the aristotelism. In the path of the fides quaerens intellectum, Master William treats, for the first time in a theological summa, the problem of the faith-reason relationship. Like this the rationes humanae, while seeking the knowledge of the divine things, are the rationes theologicae and not the rationes propriae rerum naturalium, just as it is demanded by the nature of the subject of knowledge of the theological science. Assuming the dialectic of the Magnificent Doctor’s greatness, he presents in the beginning of the Summa Aurea four proofs of the existence of God, founded in philosophical arguments. The fourth argument belongs to the magister Anselmus Cantuariensis\ Intelligibile est aliquidquo maius excogitari nonpotest.... And if we ask him for the role of the reason in the ambit of the theology, he answers: the human reason guarantees, in fact, the validity of the reflexive understanding, and the credibility of the knowledge of the divine things in the pattem of a qualitative scale of the human being noetic possibilities.

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Flannery, Kevin L. "The Legal and Theological Background of Summa Theologiae II-II, q. 64, a. 7." Thomist: A Speculative Quarterly Review 84, no. 4 (2020): 509–46. http://dx.doi.org/10.1353/tho.2020.0038.

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Harkins, Franklin T. "Primus Doctor Iudaeorum: Moses as Theological Master in the Summa Theologiae of Thomas Aquinas." Thomist: A Speculative Quarterly Review 75, no. 1 (2011): 65–94. http://dx.doi.org/10.1353/tho.2011.0002.

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Kaczor, Christopher. "Thomas Aquinas on Gratitude to God." Religions 13, no. 8 (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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Pellegrin, Tyler. "Grace Presupposes Nature: The Structure of the Summa and an Illustration by the Virtue of Patience in Light of Christ." European Journal for the Study of Thomas Aquinas 39, no. 1 (2021): 61–78. http://dx.doi.org/10.2478/ejsta-2021-0004.

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

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