Search Results (95)

De Haan and Dahm have recently proposed a “Middle Way” to reconcile the long-standing conflict between Corruptionists and Survivalists in the ancient Thomistic debate over the personhood of the separated soul. While the Middle Way avoids some difficulties with the traditional positions, it relies on the unstable notion of an “incomplete person.” Building on the Middle Way’s insights, this paper proposes a “Mixed View.” Based on “Single-Part-Composition”, “Composition as Non-Identity”, “the Criterion of the Numerical Identity of Substances”, and the three criteria of personhood analyzed by De Haan and Dahm, I argue that the separated soul solely composes a substance that is numerically identical to the pre-mortem substance. This post-mortem substance satisfies the criteria for personhood but no longer under the species of human being, and the soul itself is not a person. The Mixed View preserves personal continuity without attributing personhood (complete or incomplete) to the soul, while also retaining the metaphysical seriousness of death as a substantial change, the abhorrence of death and the necessity of Resurrection. Full article

The following paper, starting from the centrality of the question of truth in the terms understood by J. Ratzinger (truth as the original—das Ursprüngliche—and not as the archaic– das Uralte), addresses the importance of Thomas Aquinas’s thought in the philosophy of Edith Stein (1891–1942) and Karol Wojtyła (1920–2005). Thus, the relevance of the metaphysical and anthropological aspect of truth in both of them is highlighted, especially in order to establish a realist epistemology (Stein) and ethics (Wojtyła). In Stein’s case, Aquinas’s influence is reflected particularly in two key aspects: her response to Husserl’s idealistic phenomenology and her dialogue with Max Scheler’s theory of values. Regarding Woytyła, the connections with the Dominican centre on four points: the inseparable relationship between ethical acts and ethical experience; perfectionism as a defining feature of any ethics in its proper sense; the characterisation of humans as beings, not merely as consciousness; and the relationship between truth and goodness. These four aspects will form Wojtyła’s response to Scheler’s philosophy of values and to the question of the authenticity of the individual. The article ends with a modest but clear conclusion: it is possible to be modern in philosophy without breaking with philosophical tradition. Full article

This article aims to examine the transformations of the concept of pulchrum that took place in the thirteenth century between Thomism and early Franciscan thought. Specifically, it explores and compares the theme of “pulchra enim dicuntur quae visa placent”, introduced by Thomas Aquinas in the Summa Theologiae, and the theme of “creatural” beauty, introduced by Francis of Assisi and then taken up above all by Bonaventure of Bagnoregio, identifying these as pivotal moments of transition in the medieval discourse on the pulchrum. Full article

The scholastic tradition is often criticized for starting from abstract principles or philosophical definitions. In this way, scholastic theology is frequently contrasted with post-conciliar theology, which is developed on the basis of the Paschal event, understood as the hermeneutical criterion for the whole of theology. Karl Rahner accuses Thomas Aquinas of “isolating” the Trinity from other areas of theology, such as soteriology, anthropology, moral theology, and spirituality. He also criticizes Aquinas for separating Christology from the Trinity, arguing that in the Thomistic account of the Incarnation it is not essential that the Son becomes incarnate, since any divine Person could, in principle, have done so. Rahner contends that this doctrine weakens the connection between God’s inner Trinitarian life and the missions. Consequently, our adoption as children of God would no longer be grounded in the Son’s own sonship, and what God reveals of himself in history would not truly express who he is as the Triune God. The purpose of this article is to show that such criticisms do not accurately represent Thomistic teaching and to present the doctrine of our divine filiation within a Trinitarian Christological framework. It will first examine the relationship between the immanent Trinity and the economic Trinity, then present the Thomistic doctrine of the divine missions and processions. Finally, it will address the role of the Holy Spirit and our adoptive divine filiation, all considered from a Thomistic perspective. Alongside the Summa theologiae, particular attention will be paid to Aquinas’s biblical commentaries, where he focuses on the Trinitarian economy and its implications for salvation, drawn directly from his reading of Scripture. Full article

This essay confronts a classic tension: Christian tradition has long linked death in the world to human sin, yet evolutionary science reveals eons of predation, pain, and extinction preceding the emergence of Homo sapiens. In this essay, it is asked whether and how this history can be reconciled with belief in a good creation by the God who is love. After situating the stakes of this question with regard to evangelization, I examine Jesuit physicist Richard Pendergast’s ambitious proposal that fallen angels reshaped the material order and thereby seeded natural evil throughout evolutionary time. I set this account in critical conversation with major figures of the Christian tradition, including Augustine, but especially Joseph Ratzinger (Benedict XVI) and Thomas Aquinas, who—while upholding the fall and the need for redemption—locate suffering and death within natural order of creation and compatible with the divine goodness rather than as anomalies. It will be seen that Ratzinger, for his part, proposes a way to preach and live a “creation and evolution” synthesis in which the cross and resurrection illuminate, rather than erase, the hard facts of biological history. The essay concludes by assessing the metaphysical feasibility, scientific plausibility, and theological fittingness of attributing foundational and large-scale natural processes to angelic causation, noting that it risks dualism and the eclipse of creation’s fundamental goodness. Full article

In Catholic Eucharistic theology, an influential metanarrative claims that the Catholic Church mitigated its condemnation of Berengarius of Tours, frequently claiming St. Thomas Aquinas and the Council of Trent as evidence for such a mitigation. The authors of this metanarrative claim that Catholic teaching prohibits the “crass realism” of Christ being “physically” present in the Eucharist. This paper first argues that the authors of the metanarrative have misinterpreted their historical evidence, particularly regarding the entailments of Christ’s substantial presence in these sources. It then argues, on the strength of the encyclical Mysterium Fidei, that the semantic range of “physically” can cover the same meaning as “corporeally,” allowing Catholic theologians to say that Christ is physically present in the Eucharist, subject to the appropriate qualifications of the Ro-man Catechism and Mysterium Fidei about the non-local presence of Christ. Full article

Peter Lombard’s First Book of the Sentences presents formidable questions concerning the principle of the Son’s generation. Addressing a gap in contemporary scholarship, this article examines Lombard’s foundational exposition of the Father’s power and will to generate. Placing Lombard in dialogue with Thomas Aquinas, this study traces the development of this doctrine across Aquinas’s career, from his commentary on the Sentences to De potentia and the Summa theologiae. Our analysis adopts Aquinas’s own framework to investigate a series of questions: whether generation is an act of nature or will; whether the power to generate is part of omnipotence; whether it is essential or relational; and whether the Son possesses this power. This study finds that Aquinas’s conclusions often converge with Lombard’s intuitions. Both affirm that generation is by nature while simultaneously accompanied by a concomitant will, and that the generative power is rooted in the divine essence. Aquinas’s analysis, however, represents a significant metaphysical development. A key evolution is traced in Aquinas’s understanding of the power to generate, which shifts from being a quasi-natural power distinct from omnipotence to a form of paternal omnipotence. His characterization of this power also matures from being a middle ground between the essential and the relational to being principally essential, signifying the relation of paternity only obliquely. This trajectory toward a firmer grounding in the divine essence is supported by an increasingly refined set of arguments for the Son’s unicity, with principles like the determination of nature and divine simplicity becoming more prominent in his later works. By charting these developments, this article demonstrates how Aquinas builds upon Lombard’s foundational intuitions to construct a more systematic and robust Trinitarian theology. Ultimately, our analysis illuminates the intellectual journey from sound doctrinal intuition to profound metaphysical articulation, where the tenets of faith are secured by a cogent intellectual framework. Our analysis also offers a counter-narrative to contemporary assumptions, challenging modern conceptions of power as a zero-sum game and of freedom as mere arbitrary choice. Full article

Even in extremely conservative circles, the question “What is a Woman?” is controversial when one examines the case of persons with Complete Androgen Insensitivity Syndrome (CAIS), wherein the person has XY chromosomes and testes, but due to a total inability to respond to testosterone, the person develops in all ways in a feminine fashion (the person will also be infertile). Some Thomist scholars have argued that these people might be sexless, or that we cannot determine what sex they are, or that they are women. Using Thomistic principles of human sexuality, teleology, hylomorphism and the conclusions of biology, I will argue that these persons are ontologically male, albeit with a severe disorder of sexual development (DSD). Thus, these persons are not eligible for Catholic marriage. Then, I will suggest that these men (who have the bodily and psychological features of women) should live as women in society, thus proposing an authentically Thomistic “trans-genderism” which differs totally from the ordinary use of the term. Full article

This article argues that Thomas Aquinas’s exegesis of the parables in his commentary on the Gospel of Matthew contains—if only in skeletal form, with certain aspects more fully developed than others—the outline of a comprehensive treatise on Christian eschatology. Aquinas approaches parables with a nuanced perspective, acknowledging their inherent obscurity while also emphasizing their capacity to guide minds toward the truth. He understands their dual purpose as both concealing divine mysteries from the ill-intentioned and revealing them to the receptive. Distinguishing his approach from Albert the Great’s, Aquinas’s commentary features substantial eschatological components. Drawing on primary sources, this article examines these elements, starting with the unknowability of the end of time, which serves to promote vigilance. This article then treats death and particular judgment, the damned’s twofold punishment (the poena damni and the poena sensus), and the righteous’s varied, eternal reward, concluding with the Parousia, inseparably linked to the general resurrection, the final judgment, and the renewal of the world. Finally, this article shows how Aquinas’s engagement with these parables provides a robust, biblically-rooted exploration of the Last Things. Full article

St. Thomas Aquinas defines theology (sacra doctrina) as the communication of wisdom that comes from God and leads to Him. What is important here, according to Thomas, is to read the Bible as a whole and not as a cluster of random books. Revelation, and the testimony of it which is the Bible, cannot be reduced to a mere literal communication of divine truth. More fundamental than the biblical words (verba) themselves is the reality (res) to which they refer: the salvific truth communicated by God. The Thomistic approach to Scripture in theology is shaped by four complementary dimensions: auctoritas (power of authority), sensus (meaning), finis (purpose), and documentum (testimony). In this light, Scripture functions as the “alphabet” of theology—the foundational semantic structure through which revealed truth is expressed and transmitted. Full article

This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws on John Finnis’s interpretation of Saint Thomas Aquinas (d. 1274) to reconstruct religion as a basic good of practical reason. It proposes a three-tiered model of religion—as human quest, natural religion, and revealed religion—which clarifies religion’s internal structure and civic relevance. Developing this model against Leiter’s critique, this article shows that religion, so understood, can be legally protected even on Leiter’s liberal terms, through both Rawlsian and Millian frameworks. The article also extends its argument to “second-wave” law-and-religion controversies, illustrating how a Thomist framework illuminates debates about ideological establishments, identity politics, and public reason. Through original syntheses and rigorous normative analysis, this article advances a conceptually fresh and publicly accessible model of religion for law and public policy. It also speaks to pressing constitutional debates in the U.S. and Europe, thus contributing to transatlantic jurisprudence on religious freedom and the moral purposes of law. Religion still matters—and must be understood—not as conscience, but qua religion. Full article

This article offers a contribution to the scientifically informed theological (Aristotelian–Thomistic) reflection on anthropogenesis, the original state of human nature and original sin. After introductory remarks on the historical-critical exegesis of Gen 1–11 and the Catholic view of the evolutionary and theological anthropogenesis, I develop a critical evaluation of the notion of praeternatural gifts given by God to the first human being(s) (i.e., physical immortality, high level of infused knowledge, impassibility, and freedom from concupiscence). In the next step, I present and discuss the difficulties of the received model of hereditary sin assuming the role of Adam as the “collective singular”, the “virtually multiple”, or the “fountainhead of mankind”. In continuation of this analysis, I refer to alternative models of hereditary sin that see Adam as “actually multiple” or a paradigm example of each human being (Adam as “everyman”). I also analyze the view of those who emphasize the communal aspect of hereditary sin and favor the notion of its transmission that brings together propagation and imitation (rather than seeing them as mutually exclusive). Finally, I offer some remarks on the return to the Irenaean notion of the original state of human nature and original sin in the circles of theologians attentive to the theory of evolution. Full article

From the Christian heartland of Europe emerged the techno-scientific culture borne from the Enlightenment movement. Prior to this cultural outlook that severed culture from its foundational roots in religion, it was the case that religion was not only a crucial agent in the shaping of culture, but in many ways, the heart of culture. With secular rationality and its underscoring of the techno-scientific mindset, a growing privatization of religion has become the acceptable ethos of contemporary Western culture. Secularism, largely understood in terms of a naked public sphere, is increasingly perceived to be the only form of rationality that can guarantee societal cohesion and the democratic spirit. But as Ratzinger pointed out in his 1993 Hong Kong Address to the Doctrinal Commissions of the Bishops Conferences of Asia, this Western understanding of culture that is governed by a hermeneutic of suspicion towards religion, and which seeks to replace the heart of culture with autonomous reason a la Kant, ends up leaving culture in a winter land of existential frostiness. By depriving culture of its roots in the transcendental dimensions of human experience, much of the wisdom and riches that have been accumulated in the pre-techno-scientific cultures—regarding fundamental questions such as “Who am I?”, “Why am I here?”, “What is the meaning of life?”, “What happens when I die?”, “Does life make sense?”, “Do I have a destiny?” and more—are now left to the manufactured logic of the techno-scientific with its anthropological reductionism that fails to offer the big picture of the cultural outlook that did not construe the scientific and the technological as antithetical to religion. This essay seeks to unpack the arguments Ratzinger made in this Address at Hong Kong, with the hope that this theological exegesis of the Hong Kong lecture could once again offer an invitation to the world of the techno-scientific, the world of secular rationality, to open up to the world of faith, so that together, the breadth and depth of the human culture would once again flourish in its greatness. Full article

The Inferno highlights many categories of sins and varieties of pains yet it has another unifying theme. From the earliest descriptions of Christian monastic discipline to the Benedictine Rule and beyond, “inner death” inspired contemplatives to confront the hell that awaits them if they succumb to pride, give way to sloth (acedia), or lack humility. Scholastic theologians (e.g., Thomas Aquinas, Bonaventure) developed the notion, and mendicant preachers brought it to laypeople like Dante Alighieri. Inner death has ironic force in the Inferno because it contradicts the inscription on the gates of hell: “Abandon all hope you who enter”. Yes, one must abandon all hope upon entering hell unless, through the cultivation of inner death, one does so “nel mezzo del cammin di nostra vita” (midway in the journey of our life—Singleton), while alive. Here is the irony; here is inner death. If living persons contemplate the consequences in hell of their faults in life, they transcend them and escape. Full article