scholarly journals Dispute on Aristotle and Thomas Aquinas at Medieval Universities

Auspicia ◽  
2020 ◽  
Vol 2020 (1) ◽  
pp. 24-42
Author(s):  
Jiri Bily ◽  
Keyword(s):  
Thomas Aquinas ◽  
Medieval Universities

The Intellectual Context

1996 ◽  
Author(s):  
Philip Gleason
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
World War I ◽  
Thomas Aquinas ◽  
Catholic Higher Education ◽  
Catholic Colleges ◽  
Precise Relationship ◽  
American Catholic ◽  
Medieval Universities ◽  
The University

Central to the intellectual revival that dominated Catholic higher education between World War I and the Second Vatican Council was the recovery of Scholastic philosophy and theology, particularly that of St. Thomas Aquinas. The “Scholastic Revival,” as it was called, began in the middle decades of the nineteenth century and was officially endorsed by Pope Leo XIII in 1879. Although its influence was felt earlier, especially in seminaries, it did not affect American Catholic higher education in a really pervasive way until the 1920s. By the end of that decade, however, Neoscholasticism had become a “school philosophy” that served for Catholic colleges very much the same functions that Scottish common sense philosophy and Baconianism served for Protestant colleges in the first half of the nineteenth century. To understand how this came about, we must review the earlier phases of the revival and highlight the main features of Neoscholasticism as a system of thought, before attempting to link its popularization with other events and movements of the 1920s. The term Scholasticism refers broadly to the teaching and method of the “schoolmen,” that is, the philosophers and theologians who propounded their views at the medieval universities, especially at the University of Paris. St. Thomas Aquinas (1225-74) is generally regarded as the outstanding figure among the Scholastics, and the revival of the nineteenth century aimed primarily at recovering his ideas and drawing upon them to establish Catholic teaching on a solid intellectual foundation. This effort involved a process of gradual clarification because the full richness of Thomas’s thought emerged only in the course of the historical investigations set off by the revival. The same is true of its relation to the thinking of other schoolmen and of later commentators, especially post-Reformation Scholastics like the Spanish Jesuit Francisco Suarez, who died in 1617. The virtually interchangeable use of the terms “Neothomism” and “Neoscholasticism” reflected the ambiguity that persisted well into the twentieth century as to the precise relationship between the thought of St. Thomas himself and that of the larger school of which he was the acknowledged master.

‘Counsel, Comfort, and Conscience’ in More’s Letters to Fellow Prisoner Nicholas Wilson

Moreana ◽  
2009 ◽  
Vol 46 (Number 176) (1) ◽  
pp. 49-64
Author(s):  
John F. Boyle
Keyword(s):  
Thomas Aquinas ◽  
Summa Theologiae ◽  
Thomas More ◽  
Tower Of London

This is a study of the two letters of Thomas More to Nicholas Wilson writ-ten while the two men were imprisoned in the Tower of London. The Dialogue of Comfort against Tribulation illuminates the role of comfort and counsel in the two letters. An article of Thomas Aquinas’ Summa theologiae is used to probe More’s understanding of conscience in the letters.

The Ethics of Natural Law according to Thomas Aquinas

Verbum ◽  
2004 ◽  
Vol 6 (2) ◽  
pp. 357-368
Author(s):  
Dalia Marija Stancienė
Keyword(s):  
Natural Law ◽  
Thomas Aquinas

Rahner and Lonergan on the commitment to St. Thomas Aquinas

Verbum ◽  
2004 ◽  
Vol 6 (2) ◽  
pp. 435-449
Author(s):  
Linus Kpalap
Keyword(s):  
Thomas Aquinas

Secondary-Cause Autonomy and Divine Motivation

2016 ◽  
Vol 8 (3) ◽  
pp. 75-92
Author(s):  
Christian Schröer
Keyword(s):  
Human Dignity ◽  
Human Action ◽  
Thomas Aquinas ◽  
Moral Autonomy ◽  
Human Beings ◽  
Religious Motivation ◽  
Basic Principles ◽  
Theoretical View ◽  
Human Autonomy ◽  
The Voice

An act-theoretical view on the profile of responsibility discourse shows in what sense not only all kinds of technical, pragmatic and moral reason, but also all kinds of religious motivation cannot justify a human action sufficiently without acknowledgment to three basic principles of human autonomy as supreme limiting conditions that are human dignity, sense, and justifiability. According to Thomas Aquinas human beings ultimately owe their moral autonomy to a divine creator. So this autonomy can be considered as an expression of secondary-cause autonomy and as the voice of God in the enlightened conscience.

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