By Fergus Kerr
This consultant to the main attention-grabbing paintings that has lately seemed on Aquinas displays the revival of curiosity in his paintings. Written through one of many prime Roman Catholic theologians at the moment writing in English. deals a advisor to the main attention-grabbing paintings that has lately seemed on Aquinas, reflecting the revival of curiosity in his paintings. Brings jointly in a single quantity, a variety of perspectives that experience formerly purely been available via various books, articles, and periodicals. Represents a huge revisionist therapy of Thomism and its value, combining worthwhile exposition with unique, artistic considering. bargains scholars, in a single quantity, the entire fabric useful for a rounded realizing of Aquinas.
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1 If this were true, Barth goes on to say, he would have to withdraw his famous remark that the notion of analogia entis is ‘the invention of anti-Christ’ and the root of all Roman Catholic deviations from true Christian doctrine. He 36 Prolegomena to Natural Theology concludes, however, that Söhngen’s views could not be ‘authentically Roman Catholic’. For Barth, at that stage anyway, to be ‘authentically Roman Catholic’, one had to hold to the view that there is a philosophically obtainable knowledge of God ‘superordinated’ to biblically revealed knowledge of God – a knowledge of God acquired by arguing by analogy from the existence and nature of beings to the existence and nature of the Supreme Being.
For Maritain, Descartes was just wrong; for Barth, as we shall see, Descartes was wrong but only because he was not right enough. The historical signiﬁcance of Descartes was incalculable, Maritain thought: three centuries of rationalism (as he regarded Cartesianism) was a ‘tragic experience’. The ‘sin’ of Descartes is ‘a sin of angelism’. By this Maritain means that Descartes conceived human thought on the model of angelic thought: thought was now regarded as intuitive, and thus freed from the burden of discursive reasoning; innate, as to its origin, and thus independent of material things.
Prologue). g. 14), ‘of which God, by his knowledge, is the cause’: unsurprisingly, since we are born to know what there is and to love its goodness, on Thomas’s view, our relationship with what there is – ‘being’ – would seem to him better expressed as identity than as either confrontation or inference from intervening entities. In short, epistemology is not separable from theology. Thomas’s conceptions of the self and of knowledge were – perhaps still should be – invoked as paradigmatic alternatives to modern subjective individualism and epistemological representationalism.
After Aquinas: versions of Thomism by Fergus Kerr