By Fergus Kerr
This consultant to the main attention-grabbing paintings that has lately seemed on Aquinas displays the revival of curiosity in his paintings. Written by way of one of many finest Roman Catholic theologians at the moment writing in English. deals a consultant to the main attention-grabbing paintings that has lately seemed on Aquinas, reflecting the revival of curiosity in his paintings. Brings jointly in a single quantity, quite a number perspectives that experience formerly in simple terms been obtainable via diverse books, articles, and periodicals. Represents an important revisionist remedy of Thomism and its importance, combining valuable exposition with unique, inventive considering. bargains scholars, in a single quantity, the entire fabric useful for a rounded figuring out of Aquinas.
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Extra resources for After Aquinas: versions of Thomism
Thomas’s treatise on human understanding is not only never independent of a theological interest in creation as ﬂowing from and being drawn back into God as principium et ﬁnis but, in this consideration of the human being as imago Dei, the epistemology is always already a contribution to the doctrine of God as Trinity. Chapter 3 PROLEGOMENA TO NATURAL THEOLOGY Long after Thomas Aquinas’s day, religious people and Christians in general take it for granted that the world is caused. Even in secularized British culture, many would think that the world has ‘something behind it’, as they might rather vaguely say.
Antonio Rosmini-Serbati (1797–1855) sought to ﬁnesse Enlightenment rationalism and what he (already) regarded as an overAristotelianizing Thomism, by maintaining that all human knowledge implies an immediate intuition of divine truth. Against such speculations, theologians such as Kleutgen turned to preCartesian philosophy, seeking to recreate Catholic theology as it supposedly was before the late-medieval developments which gave rise not only to the Reformation but (more importantly, for Catholic theologians, at this stage) to philosophy as an autonomous and methodologically sceptical discipline.
If Thomas is celebrated as the theologian of the doctrine of creation, this is because of his commitment to curing Christians of the temptation to think that the world (as he would put it) might be the result of some external pressure on the creator or some compensatory expression of the creator’s need. The world, for Thomas, much against what was quite widely believed in his time, is simply the expression of divine bounty: freely shared, entirely unforced, ‘unnecessary’ – simply an expression of love.
After Aquinas: versions of Thomism by Fergus Kerr