rss_2.0European Journal for the Study of Thomas Aquinas FeedSciendo RSS Feed for European Journal for the Study of Thomas Aquinashttps://sciendo.com/journal/EJSTAhttps://www.sciendo.comEuropean Journal for the Study of Thomas Aquinas 's Coverhttps://sciendo-parsed-data-feed.s3.eu-central-1.amazonaws.com/618bee64a5cfc6706ca212aa/cover-image.jpg?X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Date=20211202T130247Z&X-Amz-SignedHeaders=host&X-Amz-Expires=604800&X-Amz-Credential=AKIA6AP2G7AKDOZOEZ7H%2F20211202%2Feu-central-1%2Fs3%2Faws4_request&X-Amz-Signature=71eeeb5d88499b4387e79a36eaf10e621dd1bb14be33722b93fb89f25fd520b6200300Grace Presupposes Nature: The Structure of the and an Illustration by the Virtue of Patience in Light of Christhttps://sciendo.com/article/10.2478/ejsta-2021-0004<abstract> <title style='display:none'>Abstract</title> <p>The first part of this essay argues that the very structure and ordering of Thomas Aquinas’ <italic>Summa Theologiae</italic> manifests a departure from the typical theological position of his time regarding natural acquired virtues. Resting on a conviction that grace <italic>presupposes</italic> nature, Aquinas uniquely holds that natural virtues perfective of human nature can be acquired prior to grace, which can be elevated and incorporated by grace into the properly Christian life. The second part of this essay offers a case study of the virtue of patience that illustrates the argument of the first part of the paper.</p> </abstract>ARTICLE2021-11-09T00:00:00.000+00:00A Thomistic Defense of “Nature” in Avicenna’s Physicshttps://sciendo.com/article/10.2478/ejsta-2021-0003<abstract> <title style='display:none'>Abstract</title> <p>Avicenna offers a novel definition of “nature” as a power in his <italic>Physics of the Healing.</italic> Some have seen in this redefinition a radical departure from Aristotle. James Weisheipl, for one, rejected Avicenna’s definition as a mistaken interpretation of Aristotle and as a position incompatible with Thomas Aquinas. In Weisheipl’s view, Avicenna reifies form into a kind of motor of the natural being, a conception earlier rejected by Thomas Aquinas in several works. In this study, I offer a Thomistic defense of Avicenna by investigating the definition of nature and its relation to matter and form.</p> </abstract>ARTICLE2021-11-09T00:00:00.000+00:00Thomas Aquinas and Albertus Magnus on the Problem of Evil: Insights from their Commentaries on the Book of Jobhttps://sciendo.com/article/10.2478/ejsta-2021-0002<abstract> <title style='display:none'>Abstract</title> <p>This article broadly considers the commentaries on Job of Thomas Aquinas and Albert the Great as offering a helpful theological alternative to some modern philosophical approaches to the ‘problem of evil’. We seek to show that whereas some modern philosophers understand evil as a problem for the very existence of God, whether and how God can coexist with evil was never a question that evil seriously raised in the minds of Aquinas and Albert. In fact, although the suffering of the just in particular led our medieval Dominicans to wonder about divine providence and our ability to know God in this life, they understood the reality of evil as compelling evidence <italic>for</italic> the existence of God.</p> </abstract>ARTICLE2021-11-09T00:00:00.000+00:00Book reviewshttps://sciendo.com/article/10.2478/ejsta-2021-0005ARTICLE2021-11-09T00:00:00.000+00:00Pantheistic versus Participatory Christologies: A Critical Analysis of Richard Rohr’s in Light of Thomas Aquinas’s https://sciendo.com/article/10.2478/ejsta-2021-0001<abstract> <title style='display:none'>Abstract</title> <p>This essay will present Richard Rohr’s central claims about Jesus Christ and the presence of God in creation and then consider them in light of Aquinas’s teachings with particular attention to his <italic>Commentary on John</italic>. This essay attempts to show that Rohr’s claims are incomplete and ultimately misguided and that Aquinas’s participatory account of creation and the Incarnation allows him to cultivate an awareness of God’s presence in all of creation while also maintaining the salvific uniqueness of the Incarnation.</p> </abstract>ARTICLE2021-11-09T00:00:00.000+00:00Aquinas on Relations: A Topic Which Aquinas Himself Perceives as Foundational to Theologyhttps://sciendo.com/article/10.2478/ejsta-2020-0002<abstract><title style='display:none'>Abstract</title><p>Fundamental to theology is the ordering of all things to God, yet this ordering is directly tied to the topic of relation. Thus, while the category of relation is inherited by Aquinas from ancient philosophy, it mostly shows up in Aquinas’ theological treatments. This paper will look specifically at the distinction between God and creatures as understood through Aquinas’ use of mixed relations. It will provide an expository treatment of Aquinas’ use of mixed relation in attempt to bridge his philosophy and theology while seeking to encourage and aide others to more actively incorporate the category of relation in theological work, as Aquinas himself did.</p></abstract>ARTICLE2020-06-08T00:00:00.000+00:00Thomas Aquinas on Human Beings as Image of Godhttps://sciendo.com/article/10.2478/ejsta-2020-0003<abstract><title style='display:none'>Abstract</title><p>Employing a work of modern conceptual art, a manipulated photograph entitled ‘The Missing Person’, the author studies Thomas Aquinas on the concept of human beings as image of (the Triune) God. Typical for Aquinas’ approach is the theocentric focus of his Christian anthropology. The threefold (nature, grace, glory) ‘image of God’, a central and dynamic concept in Aquinas’ <italic>Summa Theologiae</italic>, is both descriptive and prescriptive in nature, corresponding to an account of both analogical naming of the divine ánd living according to the vocation to become more and more image of the Triune God.</p></abstract>ARTICLE2020-06-08T00:00:00.000+00:00Book reviewshttps://sciendo.com/article/10.2478/ejsta-2020-0004ARTICLE2020-06-08T00:00:00.000+00:00The and the in Aquinashttps://sciendo.com/article/10.2478/ejsta-2020-0001<abstract><title style='display:none'>Abstract</title><p>Contemporary discussions of Aquinas’ understanding of the passions often mention the <italic>passio corporalis</italic> and the <italic>passio animalis</italic>, but no recent scholarship has paid close attention to what these terms mean, largely because many scholars wrongly assume that ‘<italic>passio animalis</italic>’ simply means the same thing as ‘<italic>passio animae</italic>’. However, this paper argues that ‘<italic>passio corporalis</italic>’ and ‘<italic>passio animalis</italic>’ are specialized terms that Aquinas uses in order to explain the ways in which Christ experienced suffering on earth. Furthermore, understanding these terms properly bears important implications for understanding the development of Aquinas’ thought on the passion of pain.</p></abstract>ARTICLE2020-06-08T00:00:00.000+00:00The Value of Infused Lovehttps://sciendo.com/article/10.2478/ejsta-2013-0004ARTICLE2019-01-03T00:00:00.000+00:00Thomas Van Aquino Over God En Het Kwaadhttps://sciendo.com/article/10.2478/ejsta-2013-0005ARTICLE2019-01-03T00:00:00.000+00:00How Others Bear Witness to Our Faithhttps://sciendo.com/article/10.2478/ejsta-2013-0002ARTICLE2019-01-03T00:00:00.000+00:00 in Aquinashttps://sciendo.com/article/10.2478/ejsta-2013-0001ARTICLE2019-01-03T00:00:00.000+00:00”Out of Zion the Deliverer Shall Come” St. Thomas Aquinas on Jewish Worship as https://sciendo.com/article/10.2478/ejsta-2013-0003ARTICLE2019-01-03T00:00:00.000+00:00Thomas Aquinas on the Beatitudes: Edition of the Basel Manuscripthttps://sciendo.com/article/10.2478/ejsta-2017-0002ARTICLE2019-01-03T00:00:00.000+00:00De Predikheer En De Filosoofhttps://sciendo.com/article/10.2478/ejsta-2017-0003ARTICLE2019-01-03T00:00:00.000+00:00Als De Koppen Van De Leviathanhttps://sciendo.com/article/10.2478/ejsta-2017-0006<p>In this article I discuss the concept of evil. I begin by showing that the concept of evil is not religiously neutral. Here, I will discuss the Western view of evil, influenced by Judaism and Christianity. Subsequently, I discuss Leibniz’s classic distinction between three forms of evil - metaphysical, physical and moral - and introduce the categories of natural and non-moral evil. Next, I show that one and the same event may be good in one respect and evil in another. Thus, the passion of Christ is a physical evil when we look at the suffering undergone, a moral evil when we look at the act of those who inflict it on Him, and a moral good when we look at the act of Christ: He gives His life for His friends. This I call the ambiguity of evil. Finally, I discuss two views on the origin of evil: dualism and the view of evil as a privation of a good that should be there, and argue in favour of the second.</p>ARTICLE2019-01-03T00:00:00.000+00:00Gratian and the Jewshttps://sciendo.com/article/10.2478/ejsta-2017-0001ARTICLE2019-01-03T00:00:00.000+00:00Obedience as a Religious Virtuehttps://sciendo.com/article/10.2478/ejsta-2017-0005<p>This essay explores Thomas’ thoughts about the virtue of obedience (based on <italic>STh</italic> II-II, q.104), which is particularly valued as a link between the moral virtues and the theological virtue of charity (love of God). Obedience generates in the human person the moral disposition required for all the other virtues, a disposition which consists in the readiness of the will to submit itself to the rule of God’s will. Reflecting on the question whether one should be obedient to God in every respect, Thomas is confronted with an objection pointing to the story of how God commands Abraham to kill his innocent son, which is prohibited by natural law. I use the scarce but intriguing remarks Thomas made in response to this objection to propose a meaningful interpretation of obedience as a religious virtue, essentially different from its distorted imitation which consists in an immediate identification of one’s own will with the presumed divine will.</p>ARTICLE2019-01-03T00:00:00.000+00:00The Relevance of Prudence to Environmental Ethicshttps://sciendo.com/article/10.2478/ejsta-2017-0004ARTICLE2019-01-03T00:00:00.000+00:00en-us-1