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  1.  48
    Trans-Forming Philosophical Water Into Theological Wine: Gilson and Aquinas.R. E. Houser - 1995 - Proceedings of the American Catholic Philosophical Association 69:103.
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  2.  41
    Philosophical Development Through Metaphor: Light Among the Greeks.R. E. Houser - 1990 - Proceedings of the American Catholic Philosophical Association 64:75.
  3.  13
    Introducing the Principles of Avicennian Metaphysics Into Sacra Doctrina: Thomas Aquinas, Scriptum Super Sententiarum, Bk. 1, D. 8.R. E. Houser - 2014 - American Catholic Philosophical Quarterly 88 (2):195-212.
    Aquinas’s theology, as presented in his Scriptum, is “scientific” in the Aristotelian sense of this term. Some of its arguments for conclusions are based on theology’s “proper” principles—the articles of faith—but many others are purely rational demonstrations. As the basis for his rational arguments in theology, and in particular his treatment of the divine essence in d. 8, he introduces philosophical principles, and offers dialectical arguments for them, which are thoroughly Avicennian. In order to understand Aquinas’s commentary on d. 8, (...)
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  4.  5
    Why the Christian Magistri Turned to Arabic and Jewish Falāsifa: Aquinas and Avicenna.R. E. Houser - 2012 - Proceedings of the American Catholic Philosophical Association 86:33-51.
    Here, I should like to tell a story, beginning with how the works of Aristotelian philosophy came to exist in Latin translations, then moving to the project of transforming Christian theology into an Aristotelian “science.” After that, I would like to look a bit more closely at the case of Br. Thomas of Aquino and his dependence upon the Muslim philosopher Ibn Sīnā. Finally, I shall end by drawing some wider conclusions based upon this important example.
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    The Cambridge Companion to Plato. [REVIEW]R. E. Houser - 1994 - International Philosophical Quarterly 34 (4):507-509.
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