Thomas Aquinas on the Development of Doctrine Christopher Kaczor
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Harmonising God's Sovereignty and Man's Free Will
Introduction Historical Overview Arminianism & Calvinism Molinism Criticisms Conclusion An Introduction to Molinism Harmonising God’s Sovereignty and Man’s Free Will Wessel Venter http://www.siyach.org/ 2016-06-07 Introduction Historical Overview Arminianism & Calvinism Molinism Criticisms Conclusion Introduction Introduction Historical Overview Arminianism & Calvinism Molinism Criticisms Conclusion Mysteries of the Christian Faith 1. How can God be One, but Three Persons? 2. How can Jesus simultaneously be fully man and fully God? 3. How can God be sovereign over our lives, yet people still have free will? Introduction Historical Overview Arminianism & Calvinism Molinism Criticisms Conclusion Mysteries of the Christian Faith 1. How can God be One, but Three Persons? 2. How can Jesus simultaneously be fully man and fully God? 3. How can God be sovereign over our lives, yet people still have free will? Introduction Historical Overview Arminianism & Calvinism Molinism Criticisms Conclusion Table of Contents 4 Molinism 1 Introduction Definition of Molinism Preliminary Definitions Counterfactuals 2 Historical Overview Middle Knowledge Pelagian Controversy 5 Objections and Criticisms Thomas Aquinas Miscellaneous The Reformation Thinly Veiled Open Theism The Counter-Reformation The Truth/Existence of Further History CCFs Secular Debate Divine Voodoo Worlds 3 Arminianism and Calvinism Grounding Problem Arminianism Not Biblical Calvinism 6 Applications and Conclusion Arminianism vs Calvinism Applications Introduction Historical Overview Arminianism & Calvinism Molinism Criticisms Conclusion Definitions Preliminary DefinitionsI Definition (Soteriology[9]) “The study of salvation.” In Christianity this includes topics such as regeneration, election, predestination, repentance, sanctification, justification, glorification, etc. Definition (Possible World) A world that could have been, if history had progressed differently. E.g., if there was not a traffic jam, I would not have been late for work on Monday. -
John Henry Newman and the Significance of Theistic Proof
University of Rhode Island DigitalCommons@URI Open Access Master's Theses 1983 John Henry Newman and the Significance of Theistic Proof Mary Susan Glasson University of Rhode Island Follow this and additional works at: https://digitalcommons.uri.edu/theses Recommended Citation Glasson, Mary Susan, "John Henry Newman and the Significance of Theistic Proof" (1983). Open Access Master's Theses. Paper 1530. https://digitalcommons.uri.edu/theses/1530 This Thesis is brought to you for free and open access by DigitalCommons@URI. It has been accepted for inclusion in Open Access Master's Theses by an authorized administrator of DigitalCommons@URI. For more information, please contact [email protected]. - JOHNHENRY NEWMAN ANDTHE SIGNIFICANCE OF THEISTICPROOF BY MARYSUSAN GLASSON A THESISSUBMITTED IN PARTIALFULFILLMENT OF THE REQUIREMENTSFOR THE DEGREEOF MASTEROF ARTS IN PHILOSOPHY UNIVERSITYOF RHODEISLAND 1983 ABSTRACT The central problem of this paper is to decide the significance of formal argument for God's existence, in light of John Henry Newman's distinction between notional and real assent. If God in fact exists, then only real assent to the proposition asserting his existence is adequate. Notional assent is inadequate because it is assent to a notion or abstraction, and not to a present reality. But on Newman's view it is notional assent which normally follows on a formal inference, therefore the significance of traditional formal arguments is thrown into question. Newman has claimed that our attitude toward a proposition may be one of three; we may doubt it, infer it, or assent to it, and to assent to it is to hold it unconditionally. -
Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria Lee W. Sytsma Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Sytsma, Lee W., "Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria" (2018). Dissertations (1934 -). 769. https://epublications.marquette.edu/dissertations_mu/769 RECONCILING UNIVERSAL SALVATION AND FREEDOM OF CHOICE IN ORIGEN OF ALEXANDRIA by Lee W. Sytsma, B.A., M.T.S. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2018 ABSTRACT RECONCILING UNIVERSAL SALVATION AND FREEDOM OF CHOICE IN ORIGEN OF ALEXANDRIA Lee W. Sytsma, B.A., M.T.S. Marquette University, 2018 Origen has traditionally been famous for his universalism, but many scholars now express doubt that Origen believed in a universal and permanent apocatastasis. This is because many scholars are convinced that Origen’s teaching on moral autonomy (or freedom of choice) is logically incompatible with the notion that God foreordains every soul’s future destiny. Those few scholars who do argue that Origen believed in both moral autonomy and universal salvation either do not know how to reconcile these two views in Origen’s theology, or their proposed “solutions” are not convincing. In this dissertation I make two preliminary arguments which allow the question of logical compatibility to come into focus. -
International Institute for Method in Theology, Newsletter 1
Newsletter 1 International Institute for Method in Theology September 2018 The International Institute for Method in Theology was launched at a colloquium held at Marquette University in March of 2017. The Institute is sponsored by the Marquette Lonergan Project, the Lonergan Research Institute of Regis College in the University of Toronto, and the Faculty of Theology at the Gregorian University, Rome. Representatives of all three institutions were present at the colloquium: Robert M. Doran, S.J., from Marquette, Eric Mabry, Interim Director of the Lonergan Research Institute, and Gerard Whelan, S.J., Professor of Theology at the Gregorian University. In the lecture that he presented at the colloquium, Robert Doran, Emmett Doerr Chair in Catholic Systematic Theology and Director of the Marquette Lonergan Project, narrated how the founding of the Institute is the long-term result of a suggestion that he had made to a Canadian Jesuit Provincial, Reverend William Addley, S.J., in 1984. Doran was living in Toronto at the time, teaching and writing at Regis College in the University of Toronto. The suggestion led to the establishment by Fr Addley of the Lonergan Research Institute. Recent research in the Frederick Crowe Archives at the LRI reveals how this new project of an Institute for Method in Theology was a part of the original vision of the LRI when it was founded. It was put on hold because the principal efforts of the LRI from its inception centered around the publication of Lonergan’s Collected Works with University of Toronto Press and the cataloguing and preservation of Lonergan’s archival papers. -
Doctrinal Controversies of the Carolingian Renaissance: Gottschalk of Orbais’ Teachings on Predestination*
ROCZNIKI FILOZOFICZNE Tom LXV, numer 3 – 2017 DOI: http://dx.doi.org/10.18290/rf.2017.65.3-3 ANDRZEJ P. STEFAŃCZYK * DOCTRINAL CONTROVERSIES OF THE CAROLINGIAN RENAISSANCE: GOTTSCHALK OF ORBAIS’ TEACHINGS ON PREDESTINATION* This paper is intended to outline the main areas of controversy in the dispute over predestination in the 9th century, which shook up or electrified the whole world of contemporary Western Christianity and was the most se- rious doctrinal crisis since Christian antiquity. In the first part I will sketch out the consequences of the writings of St. Augustine and the revival of sci- entific life and theological and philosophical reflection, which resulted in the emergence of new solutions and aporias in Christian doctrine—the dispute over the Eucharist and the controversy about trina deitas. In the second part, which constitutes the main body of the article, I will focus on the presenta- tion of four sources of controversies in the dispute over predestination, whose inventor and proponent was Gottschalk of Orbais, namely: (i) the concept of God, (ii) the meaning of grace, nature and free will, (iii) the rela- tion of foreknowledge to predestination, and (iv) the doctrine of redemption, i.e., in particular, the relation of justice to mercy. The article is mainly an attempt at an interpretation of the texts of the epoch, mainly by Gottschalk of Orbais1 and his adversary, Hincmar of Reims.2 I will point out the dif- Dr ANDRZEJ P. STEFAŃCZYK — Katedra Historii Filozofii Starożytnej i Średniowiecznej, Wy- dział Filozofii Katolickiego Uniwersytetu Lubelskiego Jana Pawła II; adres do korespondencji: Al. -
Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse
Journal of Moral Theology, Vol. 10, No. 2 (2021): 60–89 Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse Kenneth Parker The whole Church, laity and hierarchy together, bears responsi- bility for and mediates in history the revelation which is contained in the holy Scriptures and in the living apostolic Tradition … [A]ll believers [play a vital role] in the articulation and development of the faith …. “Sensus fidei in the life of the Church,” 3.1, 67 International Theological Commission of the Catholic Church Rome, July 2014 N 2014, THE INTERNATIONAL THEOLOGICAL Commission pub- lished “Sensus fidei in the life of the Church,” which highlighted two critically important theological concepts: development and I sensus fidelium. Drawing inspiration directly from the works of John Henry Newman, this document not only affirmed the insights found in his Essay on the Development of Christian Doctrine (1845), which church authorities embraced during the first decade of New- man’s life as a Catholic, but also his provocative Rambler article, “On Consulting the Faithful in Matters of Doctrine” (1859), which resulted in episcopal accusations of heresy and Newman’s delation to Rome. The tension between Newman’s theory of development and his appeal for the hierarchy to consider the experience of the “faithful” ultimately centers on the “seat” of authority, and whose voices matter. As a his- torical theologian, I recognize in the 175 year reception of Newman’s theory of development, the controversial character of this historio- graphical assumption—or “metanarrative”—which privileges the hi- erarchy’s authority to teach, but paradoxically acknowledges the ca- pacity of the “faithful” to receive—and at times reject—propositions presented to them as authoritative truth claims.1 1 Maurice Blondel, in his History and Dogma (1904), emphasized that historians always act on metaphysical assumptions when applying facts to the historical St. -
Norman Geisler on Molinism
Norman Geisler on Molinism http://normangeisler.com What did Norm Geisler say about the Middle-Knowledge, Molinism, and the thought of Luis de Molina? Several people have asked about this by email. This blogpost attempts to provide an answer based on six sources of Norm’s comments on Molinism: 1) Geisler, Norman L. “Molinism,” in Baker Encyclopedia of Christian Apologetics. (Grand Rapids, MI: Baker Books, 1999) pp. 493–495. 2) Geisler, Norman L. Chosen but Free: A Balanced View of Divine Election, 2nd edition (Bethany House, 1999) pp. 51-55 3) Geisler, Norman L. Systematic Theology, Volume II: God, Creation (Bethany House, 2003) pp. 206-207 4) Geisler, Norman L. Roman Catholics and Evangelicals: Agreements and Differences (Baker Books, 1995), p. 450-446 5) Classroom lectures by Norm Geisler on God’s Immutability in the course TH540 (“God and Creation”) at Veritas International University, circa 2013. Class #3 - https://vimeo.com/72793620 6) Four private emails answered by Norm Although some paragraphs have been reworded slightly in the attempt to avoid copyright infringement, and the sources have been blended together in a somewhat repetitive and less-than-seamless way, this compilation remains faithful to what Norm wrote and said. The reader is encouraged to acquire the four books cited above to read this material in its original contexts. Apologies are offered in advance for the somewhat hurried and patchwork-nature of this compilation. LUIS DE MOLINA (A.D. 1535–1600) was born in Cuenca, New Castile, Spain. He joined the Society of Jesus (the Jesuits) and became a theologian. The theology that bears his name claims to protect the integrity of human free will better than any other system. -
Bernard Lonergan on the Cross As Communication
Why the Passion? : Bernard Lonergan on the Cross as Communication Author: Mark T. Miller Persistent link: http://hdl.handle.net/2345/2235 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2008 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology WHY THE PASSION?: BERNARD LONERGAN ON THE CROSS AS COMMUNICATION a dissertation by MARK T. MILLER submitted in partial fulfillment of the requirements for the degree of Doctor of Philosopy August 2008 © copyright by MARK THOMAS MILLER 2008 Abstract Why the Passion?: Bernard Lonergan, S.J. on the Cross as Communication by Mark T. Miller, directed by Frederick Lawrence This dissertation aims at understanding Bernard Lonergan’s understanding of how the passion of Jesus Christ is salvific. Because salvation is of human persons in a community, a history, and a cosmos, the first part of the dissertation examines Lonergan’s cosmology with an emphasis on his anthropology. For Lonergan the cosmos is a dynamic, interrelated hierarchy governed by the processes of what he calls “emergent probability.” Within the universe of emergent probability, humanity is given the ability to direct world processes with critical intelligence, freedom, love, and cooperation with each other and with the larger world order. This ability is not totally undirected. Rather, it has a natural orientation, a desire or eros for ultimate goodness, truth, beauty, and love, i.e. for God. When made effective through an authentic, recurrent cycle of experience, questioning, understanding, judgment, decision, action, and cooperation, this human desire for God results in progress. -
University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia
University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia Jorge Gracia is a polymath. He works in metaphysics/ontology, philosophical historiography, philosophy of language/hermeneutics, ethnicity/race/nationality issues, Hispanic/Latino issues, medieval/scholastic philosophy, Cuban and Argentinian art, and Borges. Gracia’s earliest work was in medieval philosophy. His more than three decades of contributions to medieval philosophy were recently recognized by his being named the winner of the most prestigious award in the field in 2011, the American Catholic Philosophical Association’s Aquinas Medal. That put him in the ranks of Jacques Maritain, Etienne Gilson, Bernard Lonergan, Joseph Owens, G. E. M. Anscombe, Peter Geach, Michael Dummett, John Finnis, Brian Davies, Anthony Kenny, Alisdair McIntyre and one Pope, Karol Wojtyla, and now one saint. Even after Gracia redirected some of his intellectual energies into other branches of philosophy, UB was still being ranked by the Philosophical Gourmet Report (PGR) as one of the best schools in medieval philosophy: 13th in 2006 and in the 15-20 range in 2008. If there were PGR rankings for Latin American philosophy or the philosophy of race and ethnicity, Jorge Gracia’s work would have enabled us to be highly ranked in those fields, higher, I suspect, than UB is in any other philosophical specialization. In the 2010 Blackwell Companion to Latin American Philosophy, Gracia was listed as one of the 40 most important figures in Latin American philosophy since the year 1500! Gracia is also one of the leaders in the emerging field of the philosophy of race and ethnicity. -
CTR EDITORIAL (1000 Words)
CTR n.s.16/2 (Spring 2019) 49–66 Sola Scriptura, the Fathers, and the Church: Arguments from the Lutheran Reformers Carl L. Beckwith Beeson Divinity School Samford University, Birmingham, AL I. INTRODUCTION I learned to show this reverence and respect only to those books of the scriptures that are now called canonical so that I most firmly believe that none of their authors erred in writing anything. And if I come upon something in those writings that seems contrary to the truth, I have no doubt that either the manuscript is defective or the translator did not follow what was said or that I did not understand it. I, however, read other authors in such a way that, no matter how much they excel in holiness and learning, I do not suppose that something is true by reason of the fact that they thought so, but because they were able to convince me either through those canonical authors or by plausible reason that it does not depart from the truth.1 Augustine to Jerome, Letter 82 Martin Luther and his reforming colleagues maintained that Scripture alone determines the articles of faith. All that the church believes, teaches, and confesses rests upon the authority of the canonical scriptures, upon the unique revelation of God himself through his prophets and apostles. Luther declares, “It will not do to make articles of faith out of 1Augustine, Letter 82.3 in Letters 1–99, trans. Roland Teske (Hyde Park, NY: New City Press, 2001), 316. 50 Criswell Theological Review the holy Fathers’ words or works. -
New Directions for Catholic Theology. Bernard Lonergan's Move Beyond
JHMTh/ZNThG; 2019 26(1): 108–131 Benjamin Dahlke New Directions for Catholic Theology. Bernard Lonergan’s Move beyond Neo-Scholasticism DOI https://doi.org/10.1515/znth-2019-0005 Abstract: Wie andere aufgeschlossene Fachvertreter seiner Generation hat der kanadische Jesuit Bernard Lonergan (1904–1984) dazu beigetragen, die katho- lische Theologie umfassend zu erneuern. Angesichts der oenkundigen Gren- zen der Neuscholastik, die sich im Laufe des 19. Jahrhunderts als das Modell durchgesetzt hatte, suchte er schon früh nach einer Alternative. Bei aller Skep- sis gegenüber dem herrschenden Thomismus schätzte er Thomas von Aquin in hohem Maß. Das betraf insbesondere dessen Bemühen, die damals aktuellen wissenschaftlichen und methodischen Erkenntnisse einzubeziehen. Lonergan wollte dies ebenso tun. Es ging ihm darum, der katholischen Theologie eine neue Richtung zu geben, also von der Neuscholastik abzurücken. Denn diese berücksichtigte weder das erkennende Subjekt noch das zu erkennende Objekt hinreichend. Keywords: Bernard Lonergan, Jesuits, Neo-Scholasticism, Vatican II, Thomism Bernard Lonergan (1904–1984), Canadian-born Jesuit, helped to foster the re- newal of theology as it took place in the wake of Vatican II, as well in the council’s aftermath. He was aware of the profound changes the discipline was going through. Since the customary way of presenting the Christian faith – usu- ally identified with Neo-Scholasticism – could no longer be considered adequate, Lonergan had been working out an alternative approach. It was his intent to provide theology with new foundations that led him to incorporate contem- porary methods of science and scholarship into theological practice. Faith, as he thought, should be made intelligible to the times.1 Thus, Lonergan moved beyond the borders set up by Neo-Scholasticism. -
Aquinas and the Cry of Rachel John F
Aquinas and the Cry of Rachel John F. X. Knasas Suffering and Hope Conference University of St. Thomas November 10-13, 2005 I examine Jacques Maritain’s critique of a Thomistic explanation of suffering from his 1942 Marquette Aquinas Lecture, St. Thomas and the Problem of Evil.1 In sum, at Summa Theologiae I, 48, 2c, Aquinas argues that God permits evils for the perfection of the universe. Evils are the concomitant of corruptible things. And corruptible things belong to the perfection of the created order which requires every grade of goodness. Using the Biblical personage of Rachel, who has lost her children to the soldiers of King Herod, Maritain poignantly observes that Aquinas’ reason would never satisfy a mother suffering the loss of her child. What can be the value of the perfection of the universe in comparison to the loss of a young and innocent human being? And so, according to Maritain, one must balance 48, 2, with Summa Contra Gentiles III, 112, in which Aquinas describes the rational creature as a person.2 This description means that the rational creature is more like a whole than a part thereof. Hence, in the perspective of the human as person, Martian concludes that human suffering is “an utter anomaly”3 that is better understood as the unfortunate result of the rational creature’s free refusal of divine love, i.e., as a result of original sin. In my opinion, neither of Maritain’s two reasons hold. First, SCG III, 112, never ascribes to humans the exalted sense of person used by Maritain.