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  1. R. A. (1956). Transiency and Permanence: The Nature of Theology According to St. Bonaventure. [REVIEW] Review of Metaphysics 10 (1):184-185.
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  2. Felice Accrocca & Robert M. Stewart (1994). Concerning the Case of the Heretical Pope: John XXII and the Question of Poverty: Ms. XXI of the Capestrano Convent. Franciscan Studies 54 (1):167-184.
  3. Ariberto Acerbi (2012). Aquinas's Commentary on Boethius's De Trinitate. Review of Metaphysics 66 (2):317-338.
  4. Ari Ackerman (2011). Zerahia Halevi Saladin and Thomas Aquinas on Vows. Journal of Jewish Thought and Philosophy 19 (1):47-71.
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas regarding (...)
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  5. Marilyn McCord Adams (2010). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW] Oup Oxford.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
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  6. Marilyn McCord Adams (2008). The Metaphysics of the Trinity in Some Fourteenth Century Franciscans. Franciscan Studies 66 (1):101 - 168.
  7. Marilyn McCord Adams (1995). Satisfying Mercy. Modern Schoolman 72 (2-3):91-108.
  8. Suzanne Conklin Akbari (2012). The Other's Images : Christian Iconoclasm and the Charge of Muslim Idolatry in Medieval Europe. In Anja Eisenbeiss & Lieselotte E. Saurma-Jeltsch (eds.), Images of Otherness in Medieval and Early Modern Times: Exclusion, Inclusion and Assimilation. Deutscher Kunstverlag.
  9. James S. Albertson (1953). St. Thomas and the Existence of God. Modern Schoolman 30 (3):245-246.
  10. Christopher Albrecht (1994). An Analysis of St. Thomas Aquinas' Expositio of the De Trinitate of Boethius. Review of Metaphysics 48 (1):138-139.
  11. Jason Aleksander (2011). The Problem of Theophany in Paradiso 33. Essays in Medieval Studies 27:61-78.
  12. C. Alonso (1969). Heresy in the Later Middle Ages. Augustinianum 9 (1):183-185.
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  13. David Amico (1988). Bernard of Besse: Praises of Blessed Francis (Liber de laudibus Beati Francisci). Franciscan Studies 48 (1):213-268.
  14. Louis Antl (1952). An Introduction to the Quaestiones Theologicae of Stephen Langton. Franciscan Studies 12 (2):151-175.
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  15. E. J. Ashworth (1999). Knowledge and Faith in Thomas Aquinas (Review). Journal of the History of Philosophy 37 (4):673-675.
  16. Lewis Ayres (2005). Augustine on the Rule of Faith. Augustinian Studies 36 (1):33-49.
  17. Lewis Ayres (1995). Augustine, The Trinity and Modernity. Augustinian Studies 26 (2):127-133.
  18. Allan Bäck (1981). Existential Import in Anselm's Ontological Argument. Franciscan Studies 41 (1):97-109.
  19. Elena Băltuţă (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:315-332.
    Im Folgenden werde ich einige der möglichen Interpretationen der thomistischen Intentionalitätstheorie darstellen. Zuerst werde ich die Mechanismen der menschlichen Erkenntnis und der Beziehung zwischen phantasmata, species sensibile und species intelligibile bei Thomas von Aquin beschreiben. Danachwerde ich die verschiedenen Interpretationen des Problems der Intentionalität bei Thomas darstellen; genauer gesagt geht es um drei reduktive Interpretationenund eine nicht-reduktive. Am Ende dieses Beitrags werde ich mich für eine dieser Interpretationen entscheiden und meine Gründe dafür angeben.
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  20. Julio Bassetti-Sani (1967). The Primacy of Christ and the Existence of the Non-Christian Religions. Franciscan Studies 27 (1):21-37.
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  21. Lorena Basualto Porra (2012). The Grace as a Possibility of the Encounter Among God and Man, in De Visione Dei Piece of Work by Nicholas of Cusa. Veritas 26:35-56.
  22. Michael R. Baumer (1984). Whitehead and Aquinas on the Eternity of God. Modern Schoolman 62 (1):27-41.
  23. Alexander Baumgarten (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:387-389.
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  24. K. L. Becker (1968). The Resurrection and Saint Augustine's Theology of Human Values. By Henri Irenee Marrou. Modern Schoolman 46 (1):85-86.
  25. Christopher Beiting (1999). The Idea of Limbo in Alexander of Hales and Bonaventure. Franciscan Studies 57 (1):3-56.
  26. Timothy F. Bellamah (2011). The Biblical Interpretation of William of Alton. Oup Usa.
    Timothy Bellamah explores the exegesis of William of Alton, a Dominican regent master at Paris during the thirteenth-century. A near contemporary of Bonaventure, Albert the Great, and Thomas Aquinas, William was an important representative of university exegesis at a time of rapidly changing methods and remarkable intellectual development.
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  27. Catarina Belo (2007). Mu'tazilites, Al-Ash'ari and Maimonides on Divine Attributes. Veritas 52 (3):117-131.
    This article analyses the debate concerning divine attributes in medieval Islamic theology (kalam), more specifically in Mu‘tazilite and in Ash‘arite theology. It further compares their approach with that of medieval Jewish philosopher Moses Maimonides (d. 1204). In particular it studies the identification of the divine attributes with God’s essence in Mu‘tazilite theology, which flourished in the first half of the 9th century. It discusses the Ash‘arite response that followed, and which consisted in considering God’s attributes as real entities separate from (...)
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  28. Arnold J. Benedetto (1966). "The Ontological Argument, From St, Anselm to Contemporary Philosophers," Ed. Alvin Plantinga, with an Introduction by Richard Taylor. Modern Schoolman 43 (2):189-190.
  29. Joshua C. Benson (2009). Identifying the Literary Genre of the De Reductione Artium Ad Theologiam: Bonaventure's Inaugural Lecture at Paris. Franciscan Studies 67 (1):149-178.
    In lieu of an abstract, here is a brief excerpt of the content:IntroductionIn 1974 at a gathering celebrating the seventh centenary of Bonaventure's death, Ignatius Brady reviewed the Quaracchi edition of Bonaventure's works. He noted various problems with the edition and considered the authenticity of a number of works discovered since the edition's completion in 1902. He argued against the attribution of all the texts then newly ascribed to Bonaventure, but pointed forward to texts that might still be looked for, (...)
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  30. Francisco Berrizbeitia Hernández (2014). La Mariología Como Introducción a la Cristología En Ireneo de Lyon. Lumen Veritatis 7:214-243.
    En un período marcado por la aparición de numerosas corrientes heréticas y por un desarrollo aún incipiente de la Mariología, San Ireneo de Lyon delineó con trazos seguros la sana doctrina a respecto del papel de la Virgen María en la economía de la salvación, a punto de ser considerado, hasta nuestros días, una gran autoridad en la materia. Su doctrina a ese respecto es clara, profunda y fundada sobre la mejor tradición teológica de la época, especialmente en los escritos (...)
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  31. Joël Biard, Nicholas D.’Autrécourt & Gautier Burley (2007). George Arabatzis,'Paideia'and 'Episteme'in Michael of Ephesus. In De Part. Anim. I, 1, 3–2, 10 (Athens: Academy of Athens, Research Center on Greek Philosophy, 2006). 340 Pp. ISBN 960-404-092-8.[In Greek, with English Summary]. Adriano Oliva, Les Débuts de l'Enseignement de Thomas d'Aquin Et Sa Conception de la 'Sacra Doctrina', Avec l'Édition du Prologue de Son Commentaire des Sentences (Paris: Vrin, 2006). [REVIEW] Vivarium 45:128-130.
  32. Michael W. Blastic (2001). Nicholas of Lyra: The Senses of Scripture by Philip D. Krey & Lesley Smith (Review). Franciscan Studies 59 (1):271-275.
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  33. Pavel Blažek (2005). Kulturní styky a recepční procesy v teologii 12. A 13. století Zpráva z vědecké konference. Studia Neoaristotelica 2 (1):155-156.
  34. Paul Richard Blum (2010). Philosophy of Religion in the Renaissance. Ashgate.
    Contents: Preface; From faith to reason for fideism: Raymond Lull, Raimundus Sabundus and Michel de Montaigne; Nicholas of Cusa and Pythagorean theology; Giordano Bruno's philosophy of religion; Coluccio Salutati: hermeneutics of humanity; Humanism applied to language, logic and religion: Lorenzo Valla; Georgios Gemistos Plethon: from paganism to Christianity and back; Marsilio Ficino's philosophical theology; Giovanni Pico against popular Platonism; Tommaso Campanella: God makes sense in the world; Francisco Suárez – scholastic and Platonic ideas of God; Epilogue: conflicting truth claims; Bibliography; (...)
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  35. Bernardino M. Bonansea (1980). The Human Mind and the Knowledge of God: Reflections on a Scholastic Controversy. Franciscan Studies 40 (1):5-17.
  36. Emma Thérèse Bonaventure & Healy (1955). Saint Bonaventure's de Reductione Artium Ad Theologiam a Commentary with an Introduction and Translation. Franciscan Institute, Saint Bonaventure University.
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  37. Emma Thérèse Bonaventure & Healy (1939). Saint Bonaventure's de Reductione Artium Ad Theologiam. Saint Bonaventure College.
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  38. Saint Bonaventure & Oleg Bychkov (2008). Bonaventure Commentary on the Sentences [of Peter Lombard]: Prologue. Franciscan Studies 66 (1):75-83.
  39. O. F. M. Bonmann, O. F. M. Gedeon & Jason M. Miskuly (1992). A Provisional Calendar of St. John Capistran's Correspondence: Part III: The Crusade Against the Turks: May 18, 1455-December 10, 1456. [REVIEW] Franciscan Studies 52 (1):283-327.
  40. Ottokar Bonmann (1983). Die Persönlichkeit des Hl. Johannes Kapistran (1386-1456). Franciscan Studies 43 (1):205-217.
  41. C. L. Bonnet (1944). "Essays in Thomism," Ed. Robert E. Brennan, O.P. Modern Schoolman 21 (3):186-187.
  42. Christian L. Bonnet (1944). Note on the Thomistic Interpretation of Complex Individual Bodies. Modern Schoolman 21 (2):101-107.
  43. Mark J. Boone (2009). Rethinking Augustine's Early Theology. Augustinian Studies 40 (1):154-156.
  44. Wendy Petersen Boring (2010). Revising Our Approach to" Augustinian Illumination": A Reconsideration of Bonaventure's Quaestiones Disputatae de Scientia Christi IV, Aquinas's Summa Theologiae Ia. 84, 1-8, and Henry of Ghent's, Summa Quaestionum Ordinarum, Q. 2, Art. 1, 2. [REVIEW] Franciscan Studies 68 (1):39-81.
    In lieu of an abstract, here is a brief excerpt of the content:A great deal of ink has been spilled on the topic of "Augustinian illumination" over the past two hundred years. Why add more? Although there have been, and continue to be, disagreements over the philosophical relevance of "Augustinian illumination," a standard picture of "Augustinian illumination" is widespread in journal articles, encyclopedias, and commentaries on medieval philosophy. "Augustinian illumination" is widely understood as that Platonic account of knowledge that holds (...)
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  45. E. P. Bos, Semantics and Literal Exposition in Henry of Ghent's Regular Lecture on the Bible (1275//76).
  46. Kor Bosch, Pietro Delcorno, Anne Huijbers, Alison More & Bert Roest (2012). Strategies of Catholic Identity Formation C. 1510–1560 (Chronicle). Franciscan Studies 70 (1):323-336.
  47. Stephen Boulter (2013). Henry of Ghent , Summa of Ordinary Questions: Articles Six to Ten on Theology , Trans. Roland J. Teske, SJ. Reviewed By. Philosophy in Review 33 (3):199–202.
  48. Alain Boureau (2013). Bonaventure, commentateur de l'Apocalypse Pour une nouvelle attribution de Vox Domini. Franciscan Studies 70 (1):139-181.
    Je propose ici une hypothèse radicale, mais fragile: le commentaire sur l’Apocalypse désigné par son incipit Vox Domini, qui a été édité1 dans les Opera omnia de Thomas d’Aquin, avant d’être rejeté du corpus authentique, serait l’œuvre de Bonaventure. Je ne peux présenter aucune preuve absolue, mais un ensemble de probabilités ou de convergences. L’enjeu est de taille pour trois raisons: cette œuvre longue (environ 200.000 mots) a forcément occupé longuement Bonaventure et l’histoire de sa carrière doit être revue. Ensuite, (...)
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  49. Vernon J. Bourke (1993). William of Ockham and the Divine Freedom. By Harry Klocker. Modern Schoolman 70 (2):160-162.
  50. Vernon J. Bourke (1990). The Trinity, or the First Principle. By William of Auvergne. Modern Schoolman 67 (4):305-306.
1 — 50 / 357