In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.
In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick Ferré. These essays, informed by the insights of Ferré and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.
Thomas M. Osborne Jr. ... Vivarium 32 (1994): 62–71. te Velde, Rude A. “Natura in se ipsa recurva est: Duns Scotus and Aquinas on the Relationship between Nature and Will.” In John Duns Scotus: ... “William of Ockham's Theological Ethics .
There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare (...) the theological views entailed by their psychologies we find a trajectory from Aquinas, through Henry, and ending with Scotus. This theological trajectory falsifies a judgment that every Augustinian psychology of the divine persons amounts to a pre-Nicene functional Trinitarianism. This study makes clear how one's awareness of the theological views entailed by these psychologies enables one to assess more thoroughly psychological accounts of the identity and distinction of the divine persons. (shrink)
It has been shown that the thirteenth-century Dominican friar, St Thomas Aquinas, was an important theological influence on John Owen, the seventeenth-century English puritan theologian, chaplain to Oliver Cromwell, and Vice-Chancellor of Oxford University, especially in the areas of the divine being, grace and Chalcedonian Christology. Suzanne McDonald has argued that, while Aquinas is unmistakably a source for Owen's doctrine of the beatific vision, Owen surpassed Aquinas's doctrine in a manner she judges to be correct, theologically speaking, and (...) which exposes the deficiency of Aquinas's account. Owen achieved this particular ‘Reforming’ or rather ‘re-forming’ of Aquinas's doctrine, she argues, by way of a ‘Christological re-orientation of the doctrine’ in terms of what is seen in the beatific vision and how it is seen, that is, its content and means. This article replies to McDonald from a Catholic and Thomist perspective, in response to her suggestion that Owen's account of the beatific vision opens up possibilities for ecumenical dialogue. The article attempts to achieve this first by reassessing the Christological contrasts McDonald draws between Owen and Aquinas in terms of content and means, and then by offering several suggestions as to why one might want to prefer Aquinas's account over Owen's. (shrink)