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There is perhaps no aspect of traditional Thomistic thought so
contested in modern Catholic theology as the notion of
predestination as presented by the classical Thomist school. What
is that doctrine, and why is it so controversial? Has it been
rightly understood in the context of modern debates? At the same
time, the Church's traditional affirmation of a mystery of
predestination is largely ignored in modern Catholic theology more
generally. Why is this the case? Can a theology that emphasizes the
Augustinian notion of the primacy of salvation by grace alone also
forego a theology of predestination? Thomism and Predestination:
Principles and Disputations considers these topics from various
angles: the principles of the classical Thomistic treatment of
predestination, their contested interpretation among modern
theologians, examples of the doctrine as illustrated by the
spiritual writings of the saints, and the challenges to Catholic
theology that the Thomistic tradition continues to pose. This
volume initiates readers- especially future theologians and
Catholic intellectuals-to a central theme of theology that is
speculatively challenging and deeply interconnected to many other
elements of the faith.
From speculative theology to the exegesis of Aquinas, to
contemporary North American philosophy and Catholic social and
ethical thought, to the thought of Benedict XVI, this work argues
the crucial importance of the proportionate natural end within the
context of grace and supernatural beatitude. Long argues that, in
the effort to avoid naturalism, Henri de Lubac unwittingly
consummated the loss of nature as a normative principle within
theology, both doctrinally and exegetically with respect to the
teaching of Aquinas. The author argues that this constitutes an
understandable but grave error. De Lubac's view of the matter was
adopted and extended by Hans Urs von Balthasar in The Theology of
Karl Barth, in which Balthasar argues that Aquinas could not even
consider pure nature because it was "impossible for him even to
make the conceptual distinction implied by this problem," a view
contradicted by Aquinas's text. Long argues that in The Theology of
Karl Barth, Balthasar's account evacuates nature of its specific
ontological density and treats it as "mere createdness as such," a
kind of dimensionless point terminating the line of grace. Given
the loss of natura within theological method, its recovery requires
philosophic instrumentalities. In its third chapter this book
argues that by reason of its lack of any unified philosophy of
nature or metaphysics, the analytic thought so widespread in
Anglophone circles is merely a partial metaphilosophy and so cannot
replace the role of classical Thomism within theology. The fourth
chapter argues against those who construe affirmation of a
proportionate natural end as equivalent to social Pelagianism or
minimalism in the public square, engaging the work of Jacques
Maritain, Jean Porter, and David Schindler, Sr. In an appendix, the
author examines the early thought of Cardinal Ratzinger / Pope
Benedict XVI, and its development toward the Regensburg Lecture.
Natural Law Today: The Present State of the Perennial Philosophy
explains and defends various aspects of traditional natural law
ethical theory, which is rooted in a broad understanding of human
nature. Some of the issues touched upon include the relation of
natural law to speculative reason and human ends (teleology), the
relationship between natural law and natural theology, the
so-called naturalistic fallacy (deriving "ought" from "is"), and
the scope of natural knowledge of the precepts of the natural law,
as well as possible limits on it. It also takes up certain
historical and contemporary questions, such as the various stances
of Protestant thinkers toward natural law, the place of natural law
in contemporary U.S. legal thought, and the relationship between
natural law and liberal political thought more generally. It brings
together a number of the leading exponents of a more traditional or
classical form of natural law thought, who claim to root their
arguments within the broader philosophy of Thomas Aquinas more
deeply than other major representatives of the natural law
tradition today.
Natural Law Today: The Present State of the Perennial Philosophy
explains and defends various aspects of traditional natural law
ethical theory, which is rooted in a broad understanding of human
nature. Some of the issues touched upon include the relation of
natural law to speculative reason and human ends (teleology), the
relationship between natural law and natural theology, the
so-called naturalistic fallacy (deriving "ought" from "is"), and
the scope of natural knowledge of the precepts of the natural law,
as well as possible limits on it. It also takes up certain
historical and contemporary questions, such as the various stances
of Protestant thinkers toward natural law, the place of natural law
in contemporary U.S. legal thought, and the relationship between
natural law and liberal political thought more generally. It brings
together a number of the leading exponents of a more traditional or
classical form of natural law thought, who claim to root their
arguments within the broader philosophy of Thomas Aquinas more
deeply than other major representatives of the natural law
tradition today.
Inspired by the Catholic intellectual tradition, these essays are
the fruit of a series of seminars sponsored by the Center for
Catholic Studies and the Saint Paul Seminary School of Divinity at
the University of St. Thomas in Saint Paul, Minnesota. With a
special focus on the works of John Paul II (especially Veritatis
Splendor and Fides et Ratio), the authors bring to light a host of
considerations that set the work of his pontificate within the
illuminating light of the living intellectual tradition.
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