We are faced with an enigmatic text.
Alcher de Clairvaux was a Cistercian monk from the Abbey of Clairvaux who lived during the mandate of Abbot Geoffrey of Auxerre (1162-1165). Isaac de Stella was a Cistercian monk born in England, who was abbot of Stella and who died around 1169.
Carl Gustav Jung was born in 1875 in Kesswil, a small town in German Switzerland. His father was a Protestant pastor and in his family there were other pastors: two brothers of the father and six relatives of the mother were pastors.
The characteristic claim of the group of thinkers who referred to themselves as “The Vienna Circle” and who formed the philosophical movement now known as “Logical Positivism” was their acceptance of the so-called verifiability principle. Put briefly, the verifiability principle is an empiricist criterion of meaning which says that only those statements that are verifiable by (i.e., logically deducible from) observational statements are cognitively meaningful. Statements that do not satisfy the verifiability principle were taken to be cognitively meaningless, statements that failed to describe any state of affairs.
Different from the natural order, the habit of the first supernatural principles is not an atoma species but a gender of intellectual habits, in which the gift of intellectus excels. For an adequate understanding of it, Santiago Ramírez rescues two particular aspects of St. Thomas’ thought: one philosophical, the real distinction that exists between disposition and habit in the qualitas predicament; and other theological, the real distinction between infused virtues and gifts of the Holy Spirit.
The aim of this article is the purpose in nature as a way of access to philosophical knowledge of the existence of God, based on St. Thomas’s fifth way. This is known as “teleological argument”, whose interest is that it still concerns both ancient and modern philosophers. The postmetaphysical crisis makes unavoidable a substantiation of purpose that takes into account the contributions of modern thought, especially the critical ones. This detailed exposition of the Thomistic argument and its systematic analysis will try to propose the validity together with its abiding relevance.
The prophetic and visionary framework of Saint Hildegard´s text can be understood in the light of Augustinian reflection as a continuity of a tradition rather than a simple textual presence. We will try to prove, then, this double hypothesis: on the one hand, that the prophetic experience of Saint Hildegard can be followed according to the parameters considered by Saint Augustine; and, on the other hand, in evident dependence of the previous reason: that the data “of this world” as a prison (not the cosmos but the state of disorder and harassment of necessity) can only be fully understood through a movement of the spirit upward or toward the deep, according to the internal logic of this movement.
The article presents different modes of participation in the divine nature (creation and salvation), as presented by Saint Thomas Aquinas, which is possible thanks to the elevation of human nature in the Incarnation of the Word, due to which the man is consors naturae divinae. In the perspective of the biblical commentaries of Aquinas the role of the virtue of faith is presented. It introduces into the divine nature making the man the adoptive son of God. This analysis allows to obtain the understanding of the Christian life from this fundamental fact of Christianity.
After exploring in the introduction the current sacramental and moral crisis and its foundation in ‘salvation optimism’ and in ‘moral optimism’, this article explores the realistic assessment of the human condition according to St. Thomas Aquinas in order to shed light on the connection between the sacramental and the moral crisis. First, I recall some essential elements of the doctrine of original justice and original sin. Secondly, I explore the wounding of human nature as an effect of original sin. Finally I discuss the fourfold effect of man’s wounded nature on moral action. In light of this crisis, St. Thomas’ account of the postlapsarian human condition is at the same time frightful and realistic. While St. Thomas is adamant in affirming that the root of man’s inclination to virtue as a good of nature remains, he is equally realistic regarding the moral fragility of postlapsarian man as a result of the diminution of the same inclination to virtue.
The purpose of this article is to present the biblical foundation of the natural law according to St. Thomas Aquinas. This foundation reveals to us all the breadth and depth of the full meaning of natural law in St. Thomas, especially as a participation of eternal law and its insufficiency to lead man to his perfection.
We pretend to collaborate with the work proposed by the Magisterium of the Church. He invites us to deepen the natural law, seeing it as an instrument that can offer to our contemporary society a foundation of solid moral convictions on which to base personal and social life.
The article tries to show the evolution of the Faculty of Arts and Philosophy of the University of Barcelona from 1700 to 1717, when it was transferred to Cervera. It is proposed a revision of historiography in order to rethink religious trends and intellectual affiliation of professors. With the new information, a list of professors, including their profiles, is provided, and interpretive keys are provided to understand the intellectual confrontation between Thomists and Suarists.
Although the typical Thomas Aquinas’ approach concerning the moral wrong is commonly treated in De malo, the same issue is treated by him in his Commentary on the Divine Names of Pseudo-Dionysius, through which the author shows some neoplatonic traits in his posture about the presence of moral wrong in the world, based on this profound and less known work. To illustrate these traits, I expound in this article some ethical-anthropological relevant concepts of Aquinas extracted from the forementioned source, trying to identify the existing paralelism between Pseudo-Dionysius and Aristotle with regard to passions like concupiscence and rage.
Among the interpretations of St. Thomas thought, a relevant place belongs to Fabro’s one, especially in regard to the esse, true speculative nucleous of the thomistic Metaphysics. According to Fabro, the esse is an intensive act, having a double emergency, namely a formal and a real one, in such a way that in respect of him, the essence becomes potency. Consequently, the esse looks as the genetical nucleous of the being and the last term of the resolutive path of the reflex thinking, so that the first plexus becomes the first nexus in the step to the transcendency.