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 ultimate Roman Catholic theologians at the moment writing in English. bargains a advisor to the main fascinating paintings that has lately seemed on Aquinas, reflecting the revival of curiosity in his paintings. Brings jointly in a single quantity, a number perspectives that experience formerly purely been obtainable via diverse books, articles, and periodicals. Represents an important revisionist therapy of Thomism and its value, combining invaluable exposition with unique, artistic pondering. deals scholars, in a single quantity, all of the fabric worthwhile for a rounded realizing of Aquinas.
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Additional info for After Aquinas: versions of Thomism
It is ‘as and because we believe in God’ that ‘we believe . . that we are . . and that the world which surrounds us also is’. In other words, it is because we believe in God that we believe in the existence of the world and of ourselves. Descartes did not go nearly far enough. We can be certain of the ‘presupposition’ that we are real only because God has been revealed to us as our Creator. Neither Cartesian doubt nor Cartesian certainty goes anything like deep enough. But the question is whether by accepting the problem of the existence of the external world in these terms (presupposition, hypothesis, consciousness, the ﬁrst person viewpoint, certainty and all the rest) – without the slightest protest or even under erasure – Barth has not conceded everything to Descartes already.
78): in short, his interest is in the moral dimension of knowledge, in moral epistemology so to speak. The discussion goes even more deeply into darker matters than modern epistemology ever reaches. 3). On the contrary, citing John 1:18, ‘no one has ever seen God’, Thomas insists that it is the physical world – quidditas rei materialis – of which we have knowledge, not God. 93). 8). 8). Thomas’s treatise on human understanding is not only never independent of a theological interest in creation as ﬂowing from and being drawn back into God as principium et ﬁnis but, in this consideration of the human being as imago Dei, the epistemology is always already a contribution to the doctrine of God as Trinity.
On the one hand, we have ﬁdeism (God’s existence as purely a matter of revelation) and, on the other, we have a sense of duty (inferences from the existence of conscience) that can only be divinely implanted; and suchlike. Reacting against such epistemological scepticism, Leonine Thomists developed an increasingly determined and sophisticated tradition of 38 Prolegomena to Natural Theology theistic proofs. 5 Among other things, the decree declares that natural knowledge about God and moral matters is to be distinguished from divine faith; that assent to Christian faith is not produced by reasoning; and that Catholics do not have to suspend their faith until they have veriﬁed the credibility of revelation.
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