tag:blogger.com,1999:blog-245044612026-03-25T00:47:27.418-05:00Ite ad Thomam InstituteUnknownnoreply@blogger.comBlogger772125tag:blogger.com,1999:blog-24504461.post-91654442273184594252024-02-02T00:00:00.012-06:002024-02-02T00:23:33.415-06:00The Eucharist as a Specification of the 'Sacraments of the Natural Law' in Aquinas (Texts) The Eucharist as
a Specification of the 'Sacraments of the Natural Law' in AquinasPaper presented at Ave Maria UniversityAquinas Conference, Feb. 2, 2024
Francisco J.
Romero CarrasquilloSt. Gregory the
Great Seminary (Diocese of Lincoln)iteadthomaminstitute@gmail.comABSTRACT:
St. Thomas’ use of the term ‘sacrament’ in the IIIa Pars is
not strictly univocal, but is generic. The Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-88845415601224885422022-08-04T22:00:00.004-05:002022-08-04T22:00:48.201-05:00Garrigou-Lagrange on St Dominic and All Holy Founders (De Gratia, p. 20) Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-35247176041467332252020-06-10T21:46:00.000-05:002020-06-10T23:06:28.639-05:00Quaeritur: Are "Will" and "Free Will" Synonymous in St. Thomas?
Quaeritur: What is the difference between "will" and "free will"? Looking at the Latin text in the Summa I notice that where Thomas is translated as “free will” the original Latin uses the term liberum arbitrium in various cases and declensions. In contrast, when Thomas speaks of the faculty of the will, he uses the word voluntas in various cases and declensions. So it Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-37939685079738588092018-04-19T12:22:00.001-05:002018-04-19T22:46:05.825-05:00St. Thomas' Christology: Synthesis of De Deo Uno et Trino and De Homine
If you are a Thomistic philosopher without formal theological training, odds are you have not had a chance to study St. Thomas' IIIa Pars at any depth. At best, as part of our Thomistic philosophical studies we philosophers have to read good chunks of the Summa theologiae, primarily select philosophically-themed questions, such as the text on the Five Ways and other questions on Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-19689948927859630502018-04-14T14:32:00.002-05:002018-04-14T14:40:55.049-05:00St. Thomas on Peter Lombard's Error of Positing Two Hypostases/Supposits in Christ
In the Tertia Pars of the Summa Theologiae, St. Thomas seems to
be particularly concerned about the Nestorian-like error of some of his contemporaries and recent predecessors---among them Peter Lomabard---who held that
there was one Person in Christ, but two hypostases or supposits.
He introduces us to this error in ST IIIa, q. 2, a. 6
explicitly:
“But some more Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-77676390360908101682018-04-10T20:17:00.000-05:002018-04-10T20:17:24.471-05:00An Introduction to Analogy in St. Thomas' Theology
One common problem among experienced by beginners in theology, especially those who have a more analytical mind but who have no previous theological training, is that they do not understand or know how to handle analogy. Since they know from q. 1 of the Prima Pars that theology is a science, which uses logic and even the scholastic method, they expect terms to mean the same thing Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-90667959691198312872018-04-06T17:54:00.000-05:002018-04-06T17:54:06.674-05:00Quaeritur: Doesn't the Necessity of Baptism Imply a Miopic View of Salvation?
Quaeritur: The dogma that there is no salvation without baptism bothers me. Can't God work outside our little theological box? It seems miopic and close minded to think that God is bound by the Sacraments that He Himself instituted. And it is especially arrogant for you theologians to think that your little theological boxes can contain God's infinite mercy.
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-11702761637038707912018-04-04T12:42:00.000-05:002018-04-04T14:01:39.164-05:00Quaeritur: How are Trinitarian Processions Compatible with Divine Immutability and Eternity?
Quaeritur: In Summa theologiae Ia, q.27, Aquinas explains in great detail what is going on inside the Trinity. The two internal processions: the Father generates the Son. The Father and the Son spirate the Holy Spirit. All of these terms seem to imply movement—emanating from, coming forth, a breathing out, etc., yet we learned earlier that God is immutable. There is no movement in God as Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-49247657510193381352018-04-01T13:29:00.002-05:002018-04-01T13:38:30.525-05:00Χριστὸς ἀνέστη / Christos Anesti / Christ is Risen (Paschal Troparion, Byzantine Liturgy)Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-88540719751957996042018-03-31T17:45:00.002-05:002018-04-01T11:37:02.525-05:00God is Dead
The Dead Christ, by Andrea Mantegna c.1480
Holy Saturday is that day of the year that I cannot help but think of the deep theological irony involved in Nietzsche's infamos phrase. "God is dead" is something we faithful Catholics can utter today with profound devotion.
Our Lord Jesus Christ, the Second Person of the Blessed Trinity, truly underwent human death. On that day, Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-65188650276216625342018-03-29T13:43:00.000-05:002018-03-29T15:43:50.904-05:00Quaeritur: Why the Lack of Feminine Language in Reference to the Trinity?
Quaeritur: I am reading St. Thomas' treatise on the Trinity (Summa theologiae, Ia Pars, qq. 27-43). I am trying to understand more about the Trinity, how the Persons relate to one another, and how we can properly communicate about it. One thing that feels amiss to me is the lack of the feminine when I encounter the Trinity. God is obviously neither male nor female, but when I see the Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-34970351604570941342018-03-27T12:31:00.001-05:002018-03-27T16:23:13.182-05:00Quaeritur: Logical Vocabulary in St. Thomas' Christology
Quaeritur: In St. Thomas' Christology, I have found some logical terminology that I do not understand, especially the terms "to predicate" and "reduplication." Would you please define the following terms for me? Thank you.
Respondeo:
Predication: To "predicate A of B" is literally to make term A be the predicate of term B in a sentence or proposition. So Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-21582496277702047482018-02-20T20:56:00.001-06:002018-02-20T21:00:15.166-06:00Quaeritur: Is the Hypostatic Union an Accidental Union of Natures?
Quaeritur: I have a question regarding the union of the Divine and human natures in the one Person of Christ. Is the union of the two natures in the one Person of Christ merely accidental or is it an essential union between the natures? Is the union a quiddity onto itself? How are we to conceive the nature of the union that occurs within the Person of the Incarnate Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-26436558139521844932017-09-06T14:56:00.002-05:002017-09-06T14:57:01.728-05:00Pohle-Preuss Dogmatic Theology (12 vols.) in PDF
For your convenience, here are links to download all twelve of Joseph Pohle's Dogmatic Theology (1911–1920, edited by Arthur Preuss):
God: His Knowability, Essence, and Attributes
The Divine Trinity: A Dogmatic Treatise
God: The Author of Nature and the Supernatural
Christology: A Dogmatic Treatise on the Incarnation
Soteriology: A Dogmatic Treatise on the Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-84098913519630574352017-05-23T03:16:00.000-05:002017-05-23T03:23:33.751-05:00St. Thomas: Logic is Not a Science
It is a rather common position among Thomistic scholars to consider logic as a science. And St. Thomas in fact often calls it scientia rationalis in several texts. However, I would argue that this is only an analogical and less strict use of the term, and that St. Thomas does not consider logic to be strictly speaking a science.
In his Commentary on Boethius onUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-21460663655875124912017-05-18T01:50:00.000-05:002017-05-18T01:58:12.908-05:00Garrigou-Lagrange on the Three Stages of Maturity in a Theologian's Career
From Garrigou-Lagrange, The Mother of the Saviour and Our Interior Life, preface:
This book is intended to be an exposition of the principal theses of Mariology in their bearing on our interior life. While writing it I have noticed more than once how often it has happened that a theologian admitted some prerogative of Our Lady in his earlier years under the influence of piety Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-81595677534395512822017-05-16T05:04:00.001-05:002017-05-16T05:11:48.154-05:00The Uses of Reason in Theology
The view that St. Thomas should be our model for our understanding of the relationship between faith and reason is a commonplace in Thomistic studies and in Catholic philosophy and theology in general. But what exactly does he say about the ways in which reason suppors theology in its methodology?
Well, lately I've been delving into the topic of theological methodology from a Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-53459694282226223752017-03-28T03:44:00.000-05:002017-03-28T23:25:42.336-05:00Free PDFs of Doronzo and Jesuit BAC Manuals!!!
Below are some links for you to download free ITOPL files of tremendously valuable manuals of dogmatic theology published in the 1940s and 50s. These works (among others) represent the most advanced state of Catholic theology so far... i.e., the pinnacle of organic, traditional theological development before most theologians in the West lost their grip and decided toUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-55622453494466567862017-03-22T05:22:00.000-05:002017-03-23T00:10:49.352-05:00New Book: John of St. Thomas, The Gifts of the Holy Spirit (Cluny Media, 2016)
John of St. Thomas, O.P., The Gifts of the Holy Spirit, with an introduction by Cajetan Cuddy, O.P. (Tacoma, WA: Cluny Media, 2016), xiv + 403pp.
To my joy and amazement, Cluny Media just recently reprinted a translation of a section of John of St. Thomas' Cursus Theologicus, dedicated to the Gifts of the Holy Ghost. The translation by Dominic Hughes, O.P., was Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-90558002060271120832017-03-01T01:06:00.001-06:002017-03-08T04:01:27.376-06:00New Downloadable PDF Collection (External Links)
Downloadable PDFs
(External Links)
As of late, I have been searching the internet for downloadable PDFs of works relevant to Thomism and to pretty much anything else related to traditional Catholic thought. Below is what I've found so far.
Highlights include much of St. Thomas' Leonine Edition and lots and lots of works by Fr. Réginald Garrigou-Lagrange, O.P. and Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-83295006827297084272017-02-25T11:28:00.000-06:002017-02-25T14:11:49.238-06:00St. Thomas: We Catholics Do Adore Images
Adapted from Francisco J. Romero Carrasquillo, "Aquinas’ Reception of John of Damascus’ Philosophy of Religious Worship," (forthcoming).
You can download the original paper (draft) from my Academia.edu page.
Protestants have always accused Catholics of "worshipping images." The standard response of Catholic apologists is simply to deny the charge, and instead Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-71967844652818466452017-02-23T01:03:00.004-06:002017-02-23T07:48:20.352-06:00Christianize your Greek Pronunciation: Say Your Greek Prayers the Traditional Way
As is well known, Ecclesiastical Latin has its own pronunciation--or family of pronunciations, if we include regional variants, the prevailing one being the italianate pronunciation. This pronunciation is notably different from what scholars since Erasmus' De recta latini graecique sermonis pronutiatione (1528) have been telling us would have been the original, historical Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-34649787412627173922017-02-22T00:33:00.000-06:002017-02-22T01:39:34.167-06:00Aquinas: We Can't Know Perfectly Even the Nature of a Single Fly (and Related Texts)
St. Thomas famously says that we cannot naturally know what God is directly as He is in Himself, but only what He is not, and only through His effects, etc. This is a commonplace in discussions among Thomists.
Interestingly, he also speaks of our significant limitations in our ability to know the essences of created things. We don't really know what the essential principles,Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-3080957621865854182017-02-16T00:28:00.000-06:002017-02-16T00:32:01.002-06:002017 Sacred Liturgy Conference
New video ad for the 2017 Sacred Liturgy Conference
Medford, Oregon (July 12-15):
Join me, along with Cardinal Burke, Archbishop Sample, Bishop Vasa, Fr. Saguto, FSSP and other presenters for a three-day immersion in the Church’s sacred liturgy and its living musical heritage, hosted by Sacred Heart Church in Medford, Oregon. The theme of the 5th annual conference is “The Voice of the Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-24504461.post-87831326654545127882017-02-10T22:10:00.000-06:002017-02-11T23:16:55.673-06:00Quaeritur: What is the Importance of Hypothetical Christological Questions?
Quaeritur: I'm reading the first few questions of the IIIa Pars, and it seems many of these questions are on hypothetical scenarios having to do with whether God could have assumed human nature in this or that way, other than the way it actually happened.
For example: in IIIa, q. 1, q. 3, he asks whether God could have become man had Adam not sinned; in aaUnknownnoreply@blogger.com0