St Thomas Aquinas 1274 1974

986 Pages·1974·230.49 MB·Portuguese

by  Arman D. Maurer

ST. THOMAS AQUINAS
1274-1974
COMMEMORATIVE STUDIES
Foreword
by
Etienne Gilson
PONTIFICAL INSTITUTE OF MEDIAEVAL STUDIES
TORONTO, CANADA
1974
Editorial Board: Armand Α. Maurer csb editor-in-chief,
Etienne Gilson, Joseph Owens cssr, Anton C. Pegis,
John F. Quinn csb, Edward Synan, James A. Weisheipl op
PRINTED BY UNIVERSA — WETTEREN — BELGIUM

ACKNOWLEDGMENTS
These volumes have been published with the help of a grant from the Canada Coun
cil.
Thanks are also due to the University of St. Michael's College, Toronto, for its
generous support through its Varsity Fund.
CONTENTS
VOLUME ONE
Foreword by Etienne Gilson 9
I THE LIFE OF ST. THOMAS
The Legend of St. Thomas Aquinas
Edmund Colledge, O.S.A. 13
Papst Johannes XXII. und Thomas von Aquin. Zur Geschichte
der Heiligsprechung des Aquinaten Angelus Walz, O.P. 29
II THE WRITINGS OF ST. THOMAS
De Substantiis Separatis: Title and Date
Francis J. Lescoe 51
Les Sermons de Saint Thomas et la Catena Aurea
L. J. Bataillon, O.P. 67
"Versus" dans les Œuvres de Saint Thomas
C. M. Joris Vansteenkiste, O.P. 77
La Lettre de Saint Thomas à l'Abbé du Montcassin
Antoine Dondaine, O.P. 87
III EXEGETICAL STUDIES
Quasi Definitio Substantiae Etienne Gilson 111
The Separated Soul and its Nature in St. Thomas
Anton C. Peg is 131
"Ecclesia" et "Populus (Fidelis)" dans l'Ecclésiologie de S. Tho
mas Yves Congar, O.P. 159
Les Idées Divines dans l'Œuvre de S. Thomas
L. B. Geiger, O.P. 175
6 CONTENTS
IV ST. THOMAS AND HIS PREDECESSORS
Aquinas as Aristotelian Commentator
Joseph Owens, C.Ss.R. 213
The Nicomachean Ethics and Thomas Aquinas
Vernon J. Bourke 239
St. Thomas and Ulpian's Natural Law
Michael Bertram Crowe 261
Fatalism and Freedom according to Nemesius and Thomas Aqui
nas Gérard Verbeke 283
The Doctrine of Filioque in Thomas Aquinas and its Patristic An
tecedents. An Analysis of Summa Theologiae, Part I, Ques
tion 36 Jaroslav Pelikan 315
Unitas, Aequalitas, Concordia vel Connexio. Recherches sur les
Origines de la Théorie Thomiste des Appropriations
Jean Châtillon 337
St. Thomas and the Habitus-Theory of the Incarnation
Walter H. Principe, C.S.B. 381
Saint Thomas et ses Prédécesseurs Arabes Louis Gardet 419
Saint Thomas d'Aquin et la Métaphysique d'Avicenne
Georges C. Anawati, O.P. 449
Motion in a Void: Aquinas and Averroes
James A. Weisheipl, O.P. 467
CONTENTS 7
VOLUME TWO
V ST. THOMAS AND HIS CONTEMPORARIES
William of Auvergne, John of La Rochelle and St. Thomas Aqui
nas on the Old Law Beryl Smalley 11
The Quinque Viae and some Parisian Professors of Philosophy
William Dunphy 73
Certitude of Reason and Faith in St. Bonaventure and St. Thomas
John Francis Quinn, C.S.B. 105
John Pecham and the Background of Aquinas's De Aeternitate
Mundi Ignatius Brady, O.F.M. 141
Un Adversaire de Saint Thomas: Petrus Ioannis Olivi
Marie-Thérèse d'Alverny 179
Brother Thomas, the Master, and the Masters
Edward A. Synan 219
VI ST. THOMAS IN HISTORY: 14TH TO 19TH CENTURIES
The Summa Confessorum of John of Freiburg and the Populari
zation of the Moral Teaching of St. Thomas and of some of
his Contemporaries Leonard E. Boyle, O.P. 245
The Unity of a Science: St. Thomas and the Nominalists
Armand Α. Maurer, C.S.B. 269
Galileo and the Thomists William A. Wallace, O.P. 293
Documents sur les Origines et les Premières Années de la Com
mission Léonine Pierre M. de Contenson, O.P. 331
8 CONTENTS
VII ST. THOMAS IN THE 20TH CENTURY
Création et Histoire M. D. Chenu, O.P. 391
St. Thomas' Doctrine of Subject and Predicate: a Possible Starting
Point for Logical Reform and Renewal Henry Veatch 401
II Nuovo Problema dell'Essere e la Fondazione della Metafisica
Cornelio Fabro, C.S.S. 423
Analektik und Dialektik. Zur Methode des Thomistischen und
Hegeischen Denkens Bernhard Lakebrink 459
Guide-Lines from St. Thomas for Theology Today
E. L. Mascall 489
Notes on Contributors 503
Index 511
FOREWORD
For a rather short life (1225-1274) Thomas Aquinas has had an end
less posterity of disciples, historians, and commentators; and let us not
forget the editors of particular works, or even of Opera Omnia, who can
hardly wait for the end of an edition before declaring it out-of-date and
undertaking a new one. In this Seventh Centenary of Thomas' death,
the Pontifical Institute of Mediaeval Studies in Toronto wishes to join
the many institutions and learned publications which, the whole world
over, are commemorating the event.
Some of these publications will chiefly testify to the faithfulness of
the Thomistic school to its master, but most of them will rather express
the conviction that, like Dante, Thomas Aquinas and his work are a
landmark universally recognized in the history of western culture. There
are also countless private readers who have become friends of Aquinas
for life through the simple reading of the Summa Theologiae. Many
years ago. while in New York, I paid a visit to the author of The
Mediaeval Mind, a History of the Development of Thought and Emo
tion in the Middle Ages. / knew that H. O. Taylor was not a profes
sional historian, but a lawyer, and / wanted to ask him how, though not a
Catholic, he had acquired such an insight into the spirit of the Middle
Ages. 1 still hear him answering in all simplicity: "You know, I have
read the whole Summa Theologiae, and when I came to the passage of
the Third Part where the work was left interrupted, I actually cried. "
Whatever their inspiration, all the homages to the memory of the
Angelic Doctor will be found to have in common one paradoxical
feature, namely the diversity of their subjects. That diversity is typical
of this many faced man. He has been, first of all, a theologian, but also
a philosopher and a scientist, as this notion is found in the Aristotelian
corpus, which included the science of both nature and man. A mere
glance at the titles of the essays collected in these volumes will reveal
the astonishing variety of the subjects in which that theologian was in
terested. More remarkable still is the variety of the methods, points of
view, and principles to which he resorted in handling them. To Des
cartes and his successors, philosophical method, scientific method, and
mathematical method are one and the same; to Thomas Aquinas and his
disciples, the method of each science, while respecting the common
10 FOREWORD
laws of logic, must adapt itself to the specific nature of its proper object:
extension in geometry, number in arithmetic, motion and change in
physics, life in the sciences of the soul and living things. This attitude is
typical of the methodological realism of Thomas Aquinas, and the
notion is easy to understand; but to see it at work and to conform to it is
quite another proposition. Like Aristotle before him, and William
James after him, Thomas Aquinas lived in the pluralistic universe
which is that of all true realists. To them, the mind adapts itself to the
native diversity of the universe instead of reducing it to the mind's own
unity. The universe is far from lacking order, but its order remains that
of an ordered diversity.
Etienne GILSON
Director of Studies and Professor Emeritus
of the Pontifical Institute of Mediaeval Studies
Toronto