Four ST. THOMAS AQUINAS and THOMISM
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RELG 399 Fall2019
McGill University School of Religious Studies RELG 399 TEXTS OF CHRISTIAN SPIRITUALITY (Late Antiquity) In the Fall Term of 2019 this seminar course will focus on Christian spirituality in Late Antiquity with close study and interpretation of Aurelius Augustine’s spiritual odyssey the Confessiones, his account of creation in De genesi ad litteram, and his handbook of hermeneutics De doctrina Christiana. We will also read Ancius Manlius Severinus Boethius’s treatment of theodicy in De consolatione philosophiae, his De Trinitate, and selections from De Musica. Professor: Torrance Kirby Office Hours: Birks 206, Tuesdays/Thursdays, 10:00–11:00 am Email: [email protected] Birks Building, Room 004A Tuesdays/Thursdays 4:05–5:25 pm COURSE SYLLABUS—FALL TERM 2019 Date Reading 3 September INTRODUCTION 5 September Aurelius Augustine, Confessiones Book I, Early Years 10 September Book II, Theft of Pears 12 September Book III, Adolescence and Student Life 17 September Book IV, Manichee and Astrologer 19 September Book V, Carthage, Rome, and Milan *Confirm Mid-Term Essay Topics (1500-2000 words) (NB Consult the Style Sheet, essay-writing guidelines and evaluation rubric in the appendix to the syllabus.) 24 September Book VI, Secular Ambitions and Conflicts 26 September Book VII, Neoplatonic Quest for the Good 1 October Book VIII, Tolle, lege; tolle, lege 3 October Book IX, Vision at Ostia 8 October Book X, 1-26 Memory *Mid-term Essays due at beginning of class. Essay Conferences to be scheduled for week of 21 October 10 October Book X, 27-43 “Late have I loved you” 15 October Book XI, Time and Eternity 17 October Book XII, Creation Essay Conferences begin this week, Birks 206. -
Intellectual Elitism and the Need for Faith in Maimonides and Aquinas
INTELLECTUAL ELITISM AND THE NEED FOR FAITH Intellectual elitism and the need for faith in Maimonides and Aquinas Elitismo intelectual y la necesidad de la fe según Maimónides y Tomás de Aquino FRANCISCO ROMERO CARRASQUILLO Departamento de Humanidades Universidad Panamericana 45010 Zapopan, Jalisco (México) [email protected] Abstract: In his Commentary on Boethius’ De Resumen: En su Comentario al De Trinitate de Trinitate 3.1, Aquinas cites Maimonides as Boecio 3.1, Tomás de Aquino cita a Maimóni- giving fi ve reasons for the need for faith. Yet des, de quien afi rma que presenta cinco ra- interpreters tend to see Aquinas as “stand- zones a favor de la necesidad de la fe. Los in- ing Maimonides on his head”. In this paper, térpretes suelen ver a Tomás de Aquino como the author places Maimonides’ text (on the si “hubiera puesto a Maimónides de cabeza”. five reasons for concealing metaphysics) En el presente artículo se retoma el texto de within the context of his rational mysticism Maimónides (acerca de las cinco razones por and compares it to Aquinas’ own Christian las que la metafísica debe reservarse a los mystical thought in an attempt to show that doctos y ocultarse a las masas), y se sitúa en el in his own mind Aquinas is not misquoting, contexto de su misticismo racional. Compa- reversing, or doing violence to Maimonides’ rándolo con el pensamiento místico cristiano text; rather, Aquinas is completing Maimon- de Tomás de Aquino, se muestra cómo éste ides’ natural, rational mysticism with what he no está citando erróneamente, ni invirtiendo understands to be the supernatural perfec- ni violentando el texto de Maimónides; más tion of the theological virtue of faith. -
Bonaventure's Threefold Way to God
BONAVENTURE’S THREE-FOLD WAY TO GOD R. E. Houser Though he became Minister General of the Franciscan Order in 1257, Bonaventure’s heart never left the University of Paris, and during his generalate he delivered three sets of “collations” or university sermons at Paris. On 10 December 1270 Itienne Tempier, bishop of Paris, had condemned certain erroneous propositions. Bonaventure ruminated over these matters, and in the Spring of 1273 delivered his magisterial Collations on the Hexameron.1 Left 1 For Bonaventure’s dates see J.G. Bougerol, Introduction a l’étude de saint Bonaventure 2nd ed. (Paris: Vrin, 1988); J. Quinn, “Bonaventure” Dict. of the M.A. 2: 313-9. On the circumstances of the Collations, one friar noted: “But oh, no, no, no! Since the reverend Lord and Master who gave out this work has been elevated to a sublime position, and is leaving his way of life [as a friar], those attending his sermons have not received what was to follow [the missing last three collations]. This work was read and composed at Paris, in the year of our Lord 1273, from Easter to Pentecost, there being present Masters and Bachelors of Theology and other brothers, in the number of 160.” Bonaventure, Opera Omnia (ed. Quaracchi) 5: 450 n. 10; Coll. in Hex. ed. F. Delorme (Quaracchi: 1934) 275. 92 unfinished owing to his elevation to the cardinalate, in them he read the first chapter of Genesis spiritually, distinguishing seven levels of “vision” corresponding to the seven days of creation. The first level is “understanding naturally given” or philosophy, divided into logic, physics, and ethics. -
The Aquinas Review of Thomas Aquinas College Vol
The Aquinas Review of Thomas Aquinas College Vol. 23, 2019–2020 ISSN 1076–8319 Editor Christopher Decaen Editorial Board Michael F. McLean John J. Goyette Kevin D. Kolbeck R. Glen Coughlin John Francis Nieto The Aquinas Review is published annually by the Office of the Dean, Thomas Aquinas College, Santa Paula, California; Michael F. McLean, President; John J. Goyette, Dean. Unsolicited articles, reasoned criticisms of articles, and letters are welcome. Correspondence should be addressed to: Editor, The Aquinas Review, 10,000 Ojai Road, Santa Paula, CA 93060. A subscription form follows the final article. ©2020 by Thomas Aquinas College. All rights reserved Editor’s Statement The autumn of 2020 will mark the beginning of the 50th year of the existence of Thomas Aquinas College, which is, and has been consistently, devoted to providing the beginnings of Catholic liberal education. As was stated in its founding document, “this college will explicitly define itself by the Christian Faith and the tradition of the Catholic Church. Thus theology will be both the governing principle of the whole school and that for the sake of which everything is studied.”1 Given its manifest success in this regard, the College founded The Aquinas Review in 1994 to “stimulate a continuing conversation with an every widening audience”2 about matters on which our students and faculty, the Church at large, and man as such can meditate, for the better- ment of our souls and—most of all—for the greater glory of God. Ronald P. McArthur, the founding president of Thomas Aquinas College and the founding editor of this journal, had hoped that one of the uses of this journal would be to publish not only original essays of intellectual depth, but also occasion- ally to put into circulation older essays of great worth that are underappreciated, difficult to obtain, or not available in English. -
John M. Hill Chaucer's Neoplatonism
John M. Hill Chaucer’s Neoplatonism: Varieties of Love, Friendship, and Community Jonathan Fruoco To cite this version: Jonathan Fruoco. John M. Hill Chaucer’s Neoplatonism: Varieties of Love, Friendship, and Commu- nity. 2019. hal-01995227 HAL Id: hal-01995227 https://hal.archives-ouvertes.fr/hal-01995227 Submitted on 26 Jan 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. JOHN M. HILL. Chaucer’s Neoplatonism: Varieties of Love, Friendship, and Community. Lanham-Boulder-New York-London, Lexington Books, 2018. Pp. 201. $95.00. It would certainly be difficult to count the number of monographs studying the Boethian nature of Geoffrey Chaucer’s poetry. Readers and literary critics from the past centuries have long recognised that connexion and studied how Chaucer went through The Consolation of Philosophy for his own understanding of Love’s binding principle, or for notions such as providence, fate, and free will. John M. Hill’s detailed analysis in Chaucer’s Neoplatonism: Varieties of Love, Friendship, and Community follows that critical tradition but accomplishes, however, a rare feat: indeed, for a study underlying the importance of old books in the production of new science, to paraphrase Chaucer, Hill brilliantly manages to absorb past criticism and to offer something new on the subject. -
Divine Omnipotence in Descartes' Philosophy
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 6-2014 Divine Omnipotence In Descartes' Philosophy Alfredo Rodriguez Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/274 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] DIVINE OMNIPOTENCE IN DESCARTES’ PHILOSOPHY BY ALFREDO RODRIGUEZ A master's thesis submitted to the Graduate Faculty in Liberal Studies in partial fulfillment of the requirements for the degree of Master of Arts, The City University of New York 2014 © 2014 Alfredo Rodriguez All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Liberal Studies in satisfaction of the requirement for the degree of Master of Arts. Professor Douglas Lackey Date Thesis Adviser Professor Matthew K. Gold Date Executive Officer THE CITY UNIVERSITY OF NEW YORK iii Abstract Divine Omnipotence in Descartes’ Philosophy by Alfredo Rodriguez Adviser: Professor Douglas Lackey The present thesis explores various aspects of Rene Descartes’ doctrine of divine omnipotence within the context of his overall philosophy and with reference to his medieval heritage. This thesis shows that, contrary to his multiple and explicit statements that God’s power cannot be limited in any way, Descartes took a more nuanced position on divine omnipotence that incorporated aspects of the widely accepted medieval position that God’s goodness is a constraint on his power. -
“Anselm of Canterbury,” Pp. 138-151 in Jorge JE Gracia and Timothy B
Jasper Hopkins, “Anselm of Canterbury,” pp. 138-151 in Jorge J. E. Gracia and Timothy B. Noone, editors, A Companion to Philosophy in the Middle Ages. Malden, Massachusetts: Blackwell, 2003. Reprinted here by permission of the pub- lisher (Blackwell Publishing, Oxford, England). The short bibliography on pp. 150-151 is here excluded. Anselm of Canterbury JASPER HOPKINS Anselm (b. 1033; d. 1109) flourished during the period of the Norman Conquest of England (1066), the call by Pope Urban II to the First Crusade (1095), and the strident Investiture Controversy. This latter dispute pitted Popes Gregory VII, Urban II, and Paschal II against the monarchs of Europe in regard to just who had the right—whether kings or bishops—to invest bishops and archbishops with their ecclesiastical offices. It is not surprising that R. W. Southern, Anselm’s present-day biographer, speaks of Anselm’s life as covering “one of the most momentous periods of change in European history, comparable to the centuries of the Reformation or the Industrial Revolution” (1990, p. 4). Yet it is ironic that Anselm, who began as a simple monk shunning all desire for fame, should nonetheless today have become one of the most famous intellectual figures of the Middle Ages. And it is even more ironic that this judgment holds true in spite of the fact that he wrote only eleven treatises or dia- logues (not to mention his three meditations, nineteen prayers, and 374 letters). Anselm was born in Aosta, today a part of Italy but in Anselm’s time a part of the Kingdom of Burgundy. -
Supplementary Anselm-Bibliography 11
SUPPLEMENTARY ANSELM-BIBLIOGRAPHY This bibliography is supplementary to the bibliographies contained in the following previous works of mine: J. Hopkins, A Companion to the Study of St. Anselm. Minneapolis: University of Minnesota Press, 1972. _________. Anselm of Canterbury: Volume Four: Hermeneutical and Textual Problems in the Complete Treatises of St. Anselm. New York: Mellen Press, 1976. _________. A New, Interpretive Translation of St. Anselm’s Monologion and Proslogion. Minneapolis: Banning Press, 1986. Abulafia, Anna S. “St Anselm and Those Outside the Church,” pp. 11-37 in David Loades and Katherine Walsh, editors, Faith and Identity: Christian Political Experience. Oxford: Blackwell, 1990. Adams, Marilyn M. “Saint Anselm’s Theory of Truth,” Documenti e studi sulla tradizione filosofica medievale, I, 2 (1990), 353-372. _________. “Fides Quaerens Intellectum: St. Anselm’s Method in Philosophical Theology,” Faith and Philosophy, 9 (October, 1992), 409-435. _________. “Praying the Proslogion: Anselm’s Theological Method,” pp. 13-39 in Thomas D. Senor, editor, The Rationality of Belief and the Plurality of Faith. Ithaca, NY: Cornell University Press, 1995. _________. “Satisfying Mercy: St. Anselm’s Cur Deus Homo Reconsidered,” The Modern Schoolman, 72 (January/March, 1995), 91-108. _________. “Elegant Necessity, Prayerful Disputation: Method in Cur Deus Homo,” pp. 367-396 in Paul Gilbert et al., editors, Cur Deus Homo. Rome: Prontificio Ateneo S. Anselmo, 1999. _________. “Romancing the Good: God and the Self according to St. Anselm of Canterbury,” pp. 91-109 in Gareth B. Matthews, editor, The Augustinian Tradition. Berkeley, CA: University of California Press, 1999. _________. “Re-reading De Grammatico or Anselm’s Introduction to Aristotle’s Categories,” Documenti e studi sulla tradizione filosofica medievale, XI (2000), 83-112. -
THE ROYAL FRAGMENT the Royal Fragment of Heraclitus May Be
THE ROYAL FRAGMENT The Royal Fragment of Heraclitus may be carried over into English thus: Moderation is the greatest virtue and wisdom is to speak the truth and to act, according to nature, giving ear thereto.1 The Royal Fragment commands all that is most necessary in pursuing and attaining wisdom, but it is above our understanding in the brevity of its universal power.2 Hence, it is necessary to divide the universal thought of Heraclitus into less universal thoughts which are more proportioned to our minds. The chief part of the Royal Fragment is the second part which says that “wisdom is to speak the truth and to act, according to nature, giving ear thereto”. But before this main part, Heraclitus says that “moderation is the greatest virtue”. By itself, or as a statement in ethics, these words would be a paradox to the Greeks. Is not courage, for example, which defends one’s country a greater virtue? But Heraclitus is not making a statement in ethics here. His words are joined by the conjunction and to the second and main part of the fragment and they must be understood in reference to the second and main part. There are three reasons why Heraclitus begins with the words “Moderation is the greatest virtue”. The first reason is to help us understand better what is said in the second part and also avoid a misunderstanding of what is meant there. 1Dk 112 2Commenting on the words of the Epistle to the Romans , Chapter 9, v. 28, Thomas explains the connection of the two things said of the word: "...primo, ponit efficaciam evangelici verbi, dicens Verbum enim consummans et abbrevians in aequitate. -
The Friendships of St. Thomas
THE FRIENDSHIPS OF ST. THOMAS BRO. CYRIL DORE, 0 . P. T . Thomas Aquinas is a perfect type of that harmonious un ion of sanctity and learning which characterizes the great Doctors of the Church. A tender affection and a sympathetic understanding, which unites hearts entirely devoted to God, can be observed in all his friendships. While bearing himself affably towards all, the Angelic Doctor had but few intimate friends and these were persons of singular learning and holiness. From a consideration of these few, we can see the great influence for good which he exerted, the wide extent of his knowledge, and the deep penetration of his in tellectual prowess. They not only give us an insight into the reaction of personality on personality and the interplay of mind on mind, but in a very special manner, they exhibit the practical aspect of his writ ings. From the investigations of his biographers, the friendships of St. Thomas can be considered under four headings; namely, within his own Order, in the religious world, in the academic world, and in the political world. Amongst the members of the Dominican Order, the first friend mentioned is John of St. Julian. He is referred to as the old adviser and dear familiar friend of St. Thomas.1 This celebrated preacher directed the footsteps of the young Aquinas during the three years previous to his entrance into the Dominican Order. As a student at the University of Naples, the mind and imagination of Aquinas were captivated by the sanctity, the learning and the marvellous activ ity of the Dominicans. -
Chaucer and the Disconsolations of Philosophy: Boethius, Agency, and Literary
Chaucer and the Disconsolations of Philosophy: Boethius, Agency, and Literary Form in Late Medieval Literature by Jack Harding Bell Department of English Duke University Date:_______________________ Approved: ___________________________ David Aers, Supervisor ___________________________ Sarah Beckwith ___________________________ Thomas Pfau ___________________________ Nancy Armstrong Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English in the Graduate School of Duke University 2016 ABSTRACT Chaucer and the Disconsolations of Philosophy: Boethius, Agency, and Literary Form in Late Medieval Literature by Jack Harding Bell Department of English Duke University Date:_______________________ Approved: ___________________________ David Aers, Supervisor ___________________________ Sarah Beckwith ___________________________ Thomas Pfau ___________________________ Nancy Armstrong An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English in the Graduate School of Duke University 2016 Copyright by Jack Harding Bell 2016 Abstract This study argues that Chaucer's poetry belongs to a far-reaching conversation about the forms of consolation (philosophical, theological, and poetic) that are available to human persons. Chaucer's entry point to this conversation was Boethius's Consolation of Philosophy , a sixth-century dialogue that tried to show how the Stoic ideals of autonomy and self-possession are not simply normative for human beings but remain within the grasp of every individual. Drawing on biblical commentary, consolation literature, and political theory, this study contends that Chaucer's interrogation of the moral and intellectual ideals of the Consolation took the form of philosophical disconsolations: scenes of profound poetic rupture in which a character, sometimes even Chaucer himself, turns to philosophy for solace and yet fails to be consoled. -
St. Thomas Aquinas
This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com V\B RA/j." s , OF THF ^ I THE FRIAR SAINTS SERIES Editors for the Franciscan Lives The Very Rev. Fr. Osmund, O.F.M., Provincial, and C. M. Antony Editors for the Dominican Lives The Rev. Fr. Bede Jarrett, O.F., and C. M. Antony ST. THOMAS AQUINAS • •••• . • "Divus*PHOl!iAsf (jiTiAi erecxptrLVS'f: vivo expressit" FROM PORTRAIT NOW IN COLLEGIO ANGEL1CO, ROME, BY UNKNOWN ARTIST, ALMOST CONTEMPORARY. SAINT THOMAS AQUINAS OF THE ORDER OF PREACHERS (1225-1274) A BIOGRAPHICAL STUDY OF THE ANGELIC DOCTOR BY Fr. PLACID CONWAY, O.P. WITH WYB. 'iLLaSXRATIQk^' LONGMANS, GREEN AND CO. FOURTH AVENUE AND 30TH STREET, NEW YORK LONDON, BOMBAY AND CALCUTTA 1911 TLdL PREFATORY NOTICE. The first two volumes of the " Friar Saints " Series now published will be followed at short intervals by four more " Lives," two at a time, Dominican and Franciscan together. Should the first six " Lives " prove successful they will be followed by a second set of six. The order of publication will probably be as follows : — Dominican. Franciscan. (1) St. Thomas Aquinas. (1) St. Bona venture. By By Fr. Placid Con Fr. Laurence Cos- way, O.P. telloe, O.F.M. (2) St Vincent Ferrer. (2) St. Antony of Padua. By Fr. Stanislaus By C. M. Antony. Hogan, O.P. (3) St. Pius V. By C. M. (3) St. John Capistran. Antony. By Fr.