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January–March 2019) Studia Gilsoniana A JOURNAL IN CLASSICAL PHILOSOPHY 8:1 (2019) ISSN 2300–0066 (print) ISSN 2577–0314 (online) DOI: 10.26385/SG (prefix) Volume 8, Issue 1 (January–March 2019) INTERNATIONAL ÉTIENNE GILSON SOCIETY & THE POLISH SOCIETY OF THOMAS AQUINAS Studia Gilsoniana ISSN 2300-0066 (print) ISSN 2577-0314 (online) DOI 10.26385/SG (prefix) ACADEMIC COUNCIL Anthony AKINWALE, O.P. – Dominican University, Ibadan, Nigeria Lorella CONGIUNTI – Pontifical Urban University, Rome, Italy Włodzimierz DŁUBACZ – John Paul II Catholic University of Lublin, Poland Adilson F. FEILER, S.J. – University of the Sinos Valley, São Leopoldo, Brazil Urbano FERRER – University of Murcia, Spain Silvana FILIPPI – National University of Rosario, Argentina Peter FOTTA, O.P. – Catholic University in Ruzomberok, Slovakia Rev. José Ángel GARCÍA CUADRADO – University of Navarra, Pamplona, Spain Curtis L. HANCOCK – Rockhurst Jesuit University, Kansas City, MO, USA Juan José HERRERA, O.P. – Saint Thomas Aquinas North University, Tucumán, Argentina John P. HITTINGER – University of St. Thomas, Houston, TX, USA Liboire KAGABO, O.P. – University of Burundi, Bujumbura, Burundi George KARUVELIL, S.J. – JDV–Pontifical Institute of Philosophy and Religion, Pune, India Henryk KIEREŚ – John Paul II Catholic University of Lublin, Poland Renée KÖHLER-RYAN – University of Notre Dame Australia, Sydney, Australia Enrique MARTÍNEZ – Abat Oliba CEU University, Barcelona, Spain Vittorio POSSENTI – Ca’ Foscari University of Venice, Italy Peter A. REDPATH – Adler-Aquinas Institute, Manitou Springs, CO, USA Joel C. SAGUT – University of Santo Tomas, Manila, Philippines James V. SCHALL, S.J. – Georgetown University, Washington D.C., USA Callum D. SCOTT – University of South Africa, Pretoria, South Africa Peter L. P. SIMPSON – City University of New York, NY, USA Rev. Jan SOCHOŃ – Cardinal Stefan Wyszynski University in Warsaw, Poland William SWEET – St. Francis Xavier University, Antigonish, NS, Canada Lourdes VELÁZQUEZ – Panamerican University, Mexico City, Mexico Berthold WALD – Theological Faculty of Paderborn, Germany EDITORIAL BOARD Editor-in-chief Fr. Paweł TARASIEWICZ – Adler–Aquinas Institute, Manitou Springs, CO, USA Associate Editors Fr. Tomasz DUMA – John Paul II Catholic University of Lublin, Poland Jeremie SOLAK – Spring Arbor University, MI, USA Linguistic Editors Stephen CHAMBERLAIN – Rockhurst Jesuit University, Kansas City, MO, USA Donald COLLINS – University of Western Ontario, London, Canada Thierry-Dominique HUMBRECHT, O.P. – J. Vrin’s Equip Gilson, France Thaddeus J. KOZINSKI – Wyoming Catholic College, Lander, WY, USA Artur MAMCARZ-PLISIECKI – John Paul II Catholic University of Lublin, Poland Florian MICHEL – Institut Pierre Renouvin, Paris, France Ángel Damián ROMÁN ORTIZ – University of Murcia, Spain Contact Email Box: [email protected] P.O. Box: Al. Racławickie 14/GG-037, 20-950 Lublin, Poland PUBLISHERS International Étienne Gilson Society 33 Prospect Hill Road Cromwell, CT 06416-2027 USA Polskie Towarzystwo Tomasza z Akwinu (The Polish Society of Thomas Aquinas) Katedra Metafizyki KUL (Department of Metaphysics) Al. Racławickie 14, 20-950 Lublin, Poland The online edition is a reference version of the issue The issue is openly accessible at: www.gilsonsociety.com Studia Gilsoniana 8, no. 1 (January–March 2019) ISSN 2300–0066 (print) ISSN 2577–0314 (online) DOI: 10.26385/SG (prefix) CONTENTS Scripta Gilsoniana JAMES D. CAPEHART: Gilson’s Notion of Theologism in The Unity of Philosophical Experience and Reason and Revelation in the Middle Ages ......................................................................................................... 11 Scripta Philosophica MICHAŁ CHABEREK: Classical Metaphysics and Theistic Evolu- tion: Why Are They Incompatible? ............................................................. 47 EDWARD MACIEROWSKI: Philosophical Considerations for Fruitful Dialogue between Christians and Muslims ............................................... 83 CLAUDIO MARENGHI: El oscurecimiento del ser y su sustitución por la existencia [The Obscuring of Being and Its Substitution by Existence] ............................................................................................................. 113 CATHERINE PETERS: Hylomorphic Teleology in Aristotle’s Phys- ics II ........................................................................................................................ 147 FAUSTINUS I. UGWUANYI: Krąpiec on the Specificity of Man .......... 169 Book Reviews JUDE P. DOUGHERTY: Walter Kaufmann: Philosopher, Humanist, Heretic by Stanley Corngold .......................................................................... 183 JASON MORGAN: The Realist Guide to Religion and Science by Paul Robinson ..................................................................................................... 187 BRIAN WELTER: The Realist Guide to Religion and Science by Paul Robinson ..................................................................................................... 195 Scripta Gilsoniana Studia Gilsoniana 8, no. 1 (January–March 2019): 11–44 ISSN 2300–0066 (print) ISSN 2577–0314 (online) DOI: 10.26385/SG.080101 James D. Capehart* Gilson’s Notion of Theologism in The Unity of Philosophical Experience and Reason and Revelation in the Middle Ages In the following essay I intend to examine in Gilson’s own words the meaning of the often misunderstood term which he coined, viz. the- ologism. In order to do so, I will focus on his 1937 The Unity of Philo- sophical Experience and his 1938 Reason and Revelation in the Middle Ages. In Chapter 2 of his The Unity of Philosophical Experience, titled “Theologism and Philosophy,” Gilson provides an important further treatment for the theologism that he hinted at and treated of but did not name explicitly one year earlier in Christianisme et Philosophie.1 He *James D. Capehart — Unaffiliated Scholar, USA e-mail: [email protected] ▪ ORCID: https://orcid.org/0000-0003-2555-7203 1 The first instance in which I have found Gilson using the phrase théologisme pur is in the essay “La notion de philosophie chrétienne,” Session of 21 March, Bulletin de la Societe française de Philosophie 31, no. 2 (1931), translated by Gregory Sadler as “The Notion of Christian Philosophy,” in Reason Fulfilled by Revelation: The 1930s Chris- tian Philosophy Debates in France (Washington, DC: Catholic University of America Press, 2011), 128–140. There he speaks of “pure theologism” as being one attitude toward philosophy which is opposed to the real existence of Christian philosophy as Gilson is intending it: “According to pure theologism, Christian philosophy signifies Christianity without philosophy, and the unity of both terms is produced by confusing philosophy with religion.” (“The Notion of Christian Philosophy,” 133; French edition, 43.) While he does not go into detail in that work, one can see even here that the phrase is used to signify a kind of conflation or formal confusion of philosophy and Christiani- ty. The next major work where I have found the notion is in Christianity and Philoso- phy, where however the actual phrase is absent. Cf. Étienne Gilson, Christianisme et Philosophie (Paris: Vrin, 1936), translated by Ralph MacDonald as Christianity and Philosophy (New York: Sheed and Ward, 1939). In that work Gilson offers several attitudes regarding the relationship between Christianity and philosophy which he re- ARTICLE — Received: Aug. 18, 2018 ▪ Accepted: Sept. 27, 2018 12 James D. Capehart will develop this notion of theologism additionally in his 1938 Reason and Revelation in the Middle Ages. For our purposes, the treatment of theologism in these two works is helpful for enlightening how Gilson’s doctrine on Christian philosophy continued to develop in the later 1930s. Against the accusation that the phrase “Christian philosophy” implies formally conflating philosophy and theology, Gilson responds by showing precisely what it means to formally conflate them, and also how St. Thomas—the example par excellence for Christian philoso- phy—is not guilty of this either. Furthermore, I hope to show how a better understanding of the phrase will help interpret Gilson’s later writings on Christian philosophy more accurately. As he begins Chapter 2 of The Unity of Philosophical Experi- ence, Gilson explains how logicism—the encroachment of philosophers by means of an overextension of logic upon theology—helped to pro- duce an aversion and reaction against logic. This encroachment of logic upon theology was common in the late 11th and 12th Centuries and led to a reaction against not only logic but against philosophy in general, as philosophy as such was considered to be synonymous with logic by many theologians of the Middle Ages. Theologians held this reduction of philosophy to logic due to the fact that many professors of logic were considered to be philosophers simply speaking without distinction. As he explains, The only thing [the theologians] were conscious of on this point was that the men who were teaching logic were also the men whom everybody called philosophers, and who were themselves gards to be deficient either for its hostility to philosophy, for its conflation of philoso- phy within theology, or even for its deprecation of nature. Cf. Christianity and Philoso- phy, 6–13. Though he does not call them theologism in that work, these attitudes are the ones he returns to in The Unity of Philosophical Experience and Reason and Revelation in the Middle Ages and explicitly
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