A Tale of Two Wonderworkers: St. Nicholas of Myra in the Writings and Life of St. Thomas Aquinas: A study accompanied by St. Thomas’s sermon for the feast of St. Nicholas (original) (raw)

DIVISIO TEXTUS OF SAINT THOMAS AQUINAS VOLUME 1: THE PERSON AND HIS WORK

The purpose of this tutorial assignment was essentially two-fold: (1) to acquire a broad understanding of Aquinas' life, his works, and to gain some insight into the intentions of his theological methodology; and (2) to present Torrell's work in a systematic, yet concise format, which can be used for teaching a course on the life and works of Aquinas. As such, only the most pertinent and essential elements of Aquinas' life has been provided below, along with other facts which I deemed potentially interesting for students of a course which I intend to teach in the near future. CHAPTER I: AN EVENTFUL YOUTH DIVISIO TEXTUS OF SAINT THOMAS AQUINAS VOLUME 1: THE PERSON AND HIS WORK BY ANDREW M. STEELE, STM 3 c. Although Thomas chose the Dominican order over the Benedictine order, he retained a deep esteem for them all his life.

Ontoluminescence: Bright God and Brilliant Creatures in Thomas Aquinas

The language of beauty—“The Word is to the Father as red is to freshly washed cherries; like a cobalt dinner plate, or a clean copper pot, or butterflies sipping nectar from sunflowers”—is no different from any speech about God, in that it attempts to approach the divine by means of the sensible. But Saint Thomas licenses us to say something more when he writes that “the senses are given to man, not only for the purpose of procuring the necessaries of life, for which they are bestowed on other animals, but also for the purpose of knowledge. Hence, whereas the other animals take delight in the objects of the senses only as ordered to food and sex, man alone takes pleasure in the beauty of sensible objects for its own sake.”

The Divine Processions: Knowing, Loving, and the Interrelationality of Being in St. Thomas Aquinas

This thesis will attempt to examine St. Thomas Aquinas‘s theological inquiry into the revelation of the Trinity, especially in his most systematic presentation of his views, the Summa Theologiæ. Given the fundamental place of trinitarian theology in Christianity, an exhaustive account of Aquinas‘s views would be a massive undertaking.4 Instead, we will seek to focus one the role of one aspect of his theology, namely the processions. For it is in the theological account of the processions in God that Aquinas is able to bridge the apparent contraries of unity and tri-unity.

The Philosophy of Saint Thomas Aquinas. A Sketch

paperback and epub: https://wipfandstock.com/the-philosophy-of-saint-thomas-aquinas.html hardcover: https://www.amazon.com/Philosophy-Saint-Thomas-Aquinas/dp/1498279783/ Kindle: https://www.amazon.com/Philosophy-Saint-Thomas-Aquinas-Sketch-ebook/dp/B0195PIIWW/ This book is aimed at helping those who are not experts in medieval thought to begin to enter into Thomas’s philosophical point of view. Along the way, it brings out some aspects of his thought that are not often emphasized in the current literature, and it offers a reading of his teaching on the divine nature that goes rather against the drift of some prominent recent interpretations. The excerpt that can be downloaded is used with Permission of Wipf and Stock Publishers. Softcover and epub versions are available from their webpage. Amazon has a kindle version.

The Vision of God: St. Thomas Aquinas on the Beatific Vision and Resurrected Bodies

Perichoresis, 2019

The beatific vision is central to St. Thomas Aquinas’ doctrine of the soul’s enlightenment. In its vision of the essence of God, the soul/intellect achieves its telos, its highest goal. But the resurrection of the body is a central dogma of the Christian faith, so the main question of this essay concerns the manner in which the resurrected body of the blessed benefits from the soul’s apprehension of the beatific vision. For St. Thomas, the physical eyes do not see the beatific vision, since they can only see magnitude and proportion, and God is beyond both. The soul is the body’s substantial form, and a person is not fully a person without the union of soul and body. As the body’s substantial form, the soul/intellect has the beatific vision as its substantial form. The result of the enlightened intellect with the resurrected body will be that the physical eyes will be able to see more readily the glory of God in creation and in redeemed humanity, and more supremely in the incarnate ...

The Symbolism of the Ladder of Spiritual Ascent by St. John Climacus: text and image

The Scientific Annals of the University Alexandru Ioan Cuza/Analele Stiintifice ale Universitatii Alexandru Ioan Cuza, Iaşi, vol, 26, No. 2 , 2021

The paper underlines a notion which is not usually touched upon when the treatise Scala Paradisi by John Climacus is discussed: that accordind to which the people who reached the top of the ladder of virtues and thus attain theôsis, continue to develop even after that process takes place. Therefore, their souls still undergo epekstasis. My text also pinpoints a few elements of symbolism which the visual motif of the Celestial Ladder entails, and which were not included in my chapter "The Last Wonderful thing. The icon of the Heavenly Ladder" within the book Wonderful Things. Byzantium through its Art. Additionally, the paper includes new images that do not exist in the above-mentioned publication.