By Paul Gondreau
St. Thomas Aquinas' theology of Christ's human passions comes on the top of a medieval debate centering at the fact and quantity of Christ's event of affective affliction. Weighing in at the debate, Aquinas forges a safeguard of Christ's complete humanity that stretches a ways past the inquiry into Christ's passions and seeks to uphold the realism of the dogma of the Incarnation. St. Thomas' doctrine of Christ's human affectivity owes a lot to patristic and medieval proposal. but no much less does it constitution a direction in Christology that stands proud for its originality and intensity of study.
Read Online or Download The Passions of Christ's Soul in the Theology of St. Thomas Aquinas PDF
Best theology books
How can the physique and Blood of Christ, with out ever leaving heaven, grow to be relatively current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians suggestion the reply needed to be "transubstantiation. "
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, targeting the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with a few connection with Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and combine this theological datum provoked them to make major revisions in Aristotelian philosophical theories in regards to the metaphysical constitution and placement of our bodies, ameliorations among substance and injuries, causality and causal powers, and primary kinds of swap. atmosphere those advancements within the theological context that gave upward push to the query attracts recognition to their understandings of the sacraments and their function, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical alterations have been ordinarily now not advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what usually and of course occurs.
Born in Saxony in 1096, Hugh grew to become an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his lifestyles, ultimately turning into the top of the varsity there. His writings disguise the total diversity of arts and sacred technology taught in his day. Paul Rorem deals a easy creation to Hugh's theology, via a finished survey of his works.
The Turnings of Darkness and Light: Essays in Philosophical and Systematic Theology
This number of essays, written among 1975 and 1987, covers subject matters together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and discomfort, ecclesiology, and the so-called theistic proofs. the sooner writings relect the author's education as a thinker within the Anglo-Aamerican analytic culture.
- How to win your loved ones to the lord : six practical steps to sharing salvation
- Systematic Theology, Vol. 1: Ethics
- The Da Vinci Myth Versus the Gospel Truth
- Righteous Warriors: Lessons from the War Chapters in the Book of Mormon
- Christian Theology and the Status of Animals: The Dominant Tradition and Its Alternatives
Extra resources for The Passions of Christ's Soul in the Theology of St. Thomas Aquinas
Sample text
TholtJas AqUinas. trans. K. Shook (New York: Random House, 1956), pp. 381-430, at 397. For agreement, cf. -P. l39. 98. -P. Torrell (The PerSon. pp. 333-8) dates the composition of the Catena aurea at 1264-68 and the Tertia Pars at 1272-73. For a fairly detailed analysis ofthe relationship between the C~tena aurea and the auetoritates cited in the Tertia Pars, cf. L. Batail1on, "Saint Thomas et les Peres," pp. 15-36. 70 THE PASSIONS OF CHRIST'S SOUL IN THE PAUL GONDREAU 71 THEOLOGY OF ST. THOMAS AQUINAS affectivity are Augustine and John Damascene, as well as Hilary of Poitiers, whose problematic Christology plays a decisive role in the framing of the medieval discussion on Christ's passions.
Augustine, De civ. Dei, Bk. XIv, ch. 9 (CCSL 48, p. 427). \i il from these defects through no choice of their own, and since Jesus, contrary to the usual human experience, suffered from these defects through his own choice, it follows that sinlessness alone accounted for Jesus' supreme volitional self-mastery. Z. Hugh ofSL Victor One must proceed to the 12th-century to locate the next medieval source for Aquinas' doctrine of Christ's human affectivity: the important theologian Hugh of st. Victor (t1l42), whom his contemporaries called a "second Augustine" and whose Christological thought would leave an even deeper impression on Bonaventure a century later.
The Impact of the De fide orthodoxa on Aquinas' Theology o/Christ's Passions For all ofAugustine's influence oh Thomas, the key source for Thomas' Christological psy~ chology remains John Damascene's DefuJe orthodoxa. " This eighth-century work betrays its influence all throughout Aquinas' theoiogy of Christ's passions, even when the Dominican Master does not explicitly refer to it. whereas Peter Lombard's Sentences make Augustine the authoritative source for the discussion on Christ's human affectivity (Lombard's place in the Scholastic discussion on Christ's passions shall be considered shortly), Aquinas' commentary on Lombard's texts almost categorically leaves Augustine to the side, making instead, as did Alexander of Hales before him, the De fide orthodoxa of Damascene the key authoritative patristic auctoritas.