Thomism
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A Short History of Thomism
Using carefully selected resources, Romanus Cessario has composed a short account of the history of the Thomist tradition as it manifests itself through the more than seven hundred years that have elapsed since the death of Saint Thomas
Being and Some Twentieth-century Thomists
In this powerfully argued book, Knasas engages a debate at the heart of the revival of Thomistic thought in the twentieth century. Richly detailed and illuminating, his book calls on the tradition established by Gilson, Maritain, and Owen, to build a case for Existential Thomism as a valid metaphysics. Being and Some Twentieth-Century Thomists is a comprehensive discussion of the major issues and controversies in neo-Thomism, including issues of mind, knowledge, the human subject, free will, nature, grace, and the act of being. Knasas also discusses the Transcendental Thomism of Maréchal, Rahner, Lonergan, and others as he builds a carefully articulated case for completing the Thomist revival.
The Thomist Tradition
Author: Brian J. Shanley
language: en
Publisher: Springer Science & Business Media
Release Date: 2013-03-09
The Thomistic tradition takes it name from the thirteenth-century religious thinker and saint who is its source and inspiration: the Dominican Friar Thomas 1 Aquinas. Aquinas understood himself to be a theologian, and that is what he was. This obvious biographical fact needs to be underlined at the beginning, however, 2 since it has often since been lost sight of in treatments of his thought. The reason for this is that Aquinas also developed a powerful, innovative, and comprehensive philosophy which has proved to be at least as perennial, if not more so, than the theological synthesis that it was originally designed to serve. His followers have kept both strains of his thought alive until this day, but not always combining the same dual expertise. Theology and philosophy have since become more distinct, and as each has fragmented into sub-disciplines of academic specialization, it becomes harder and harder for anyone to master the thought of Aquinas as a as evidenced by the whole. Yet grasping the whole is essential to grasping the part, master work of Aquinas's mind: his Summa theologiae. You cannot understand any part of the Summa unless you understand its place within the whole, and much violence has been done to Aquinas's thought by abstracting it from the larger context in order to present it in discrete units.