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After Aquinas: Versions of Thomism by Fergus Kerr

By Fergus Kerr

This advisor to the main fascinating paintings that has lately seemed on Aquinas displays the revival of curiosity in his paintings.

  • Written through one of many preferable Roman Catholic theologians at present writing in English.
  • Offers a advisor to the main fascinating paintings that has lately seemed on Aquinas, reflecting the revival of curiosity in his work.
  • Brings jointly in a single quantity, quite a number perspectives that experience formerly purely been obtainable via assorted books, articles, and periodicals.
  • Represents an enormous revisionist therapy of Thomism and its value, combining worthwhile exposition with unique, inventive thinking.
  • Offers scholars, in a single quantity, all of the fabric helpful for a rounded realizing of Aquinas.

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Extra info for After Aquinas: Versions of Thomism

Example text

Created beings and the divine being are considered together under the description of being, a master concept supposedly developed prior to and independently of any theological considerations. Christian doctrine of God is thus subordinated to naturalistic metaphysics. This is what Roman Catholics have to believe, in order for Barth to be in a position to attack them. The question of the role of reasoning as regards knowledge of God certainly divides Protestants and Catholics, in particular Barthians and Thomists; but, to some extent at least, the division is sustained by what look like incompatible understandings of some of the basic concepts.

On the view with which he is obviously familiar but which he firmly rejects, God creates in order to get something he does not have. God creates ‘for his own benefit’ (ad suam utilitatem). Indeed, God creates because he needs to do so – ‘out of lack’ (propter indigentiam). For Thomas, on the other hand, ‘God alone is supremely generous’ (ipse solus est maxime liberalis), God acts ‘not for any advantage but out of sheer bounty’ (non propter utilitatem sed solum propter suam bonitatem). Here, we may say, Thomas sounds quite ‘Barthian’: God has no need of us, He has no need of the world and heaven and earth at all.

How can there be something alongside God, of which he has no need? 8 On this point, Gunton’s reading of Thomas’s text is perfectly accurate; it is just that he disagrees with Thomas’s understanding of creation as simply the expression of sheer divine generosity. 3). Here, readers usually get what Thomas is saying right; it is just that they think he is wrong. 7). Here we have another crux. To say that creating, ‘creation in its active sense’, is nothing other than God with a relation to the creature seems to deprive the creature of independent reality.

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