The role of divine power in Aquinas’s spiritual doctrine has often been neglected in favor of a focus on the primacy of charity, the controlling virtue of spiritual progress. The tendency among some thinkers (e.g. Polkinghorne) to juxtapose divine love and power stems from the stress on divine immanence at the cost of divine transcendence, and from an evolutionary (vs. classical) view of God with its ‘kenotic’ theodicy. A study of the ways in which divine power grounds and directs the (...) spiritual life highlights the robust role that metaphysics plays in spiritual ascent for Aquinas, and offers a philosophical entry point to his doctrine. Themes in his doctrine of the spiritual life incorporate Platonic transcendent causal plenitude and Aristotelian causal axioms and motifs of growth and unity. From the side of theology, divine power is analyzed through several lenses, including power through weakness in Christ, the sin of Lucifer against the gift of being in contrast to the counsel of obedience, and the role of Christ’s human nature in the Church. Taken together, these themes combine to characterize divine power as redemptive medicine, as opposed to a distant, arbitrary force, and to reveal the ways in which Aquinas applies metaphysical insights to the supernatural order. (shrink)

Philosophical forces gathered in late nineteenth and early twentieth century Catholic Modernism have crystallized into theological views which permeate the antinomian atmosphere in the Church today, resulting in an ongoing Catholic identity problem, both within the Church and in relation to the world. In place of the perennial philosophy and its contemplative ideal, many now welcome the incoherence of broad philosophical and theological pluralism, while pastoral practice is infused with the fruits of pragmatism and the rhetoric of false dichotomies (justice/mercy, (...) intellectual/pastoral, tradition/living faith, speculative truth/charity, for example). To reverse this anti-intellectual course, rehabilitation of Aquinas’s positions on the primacy of the speculative order and contemplative charism, his integration of natural, revealed and mystical wisdoms, and his sense of objective worship, is needed. A brief account of the robust role of philosophy in the Church’s mission and of Gilson’s nuanced position on the encounter of Thomism and Modernism supports this assertion. (shrink)

In this article I argue for the pedagogical complementarity of the perennial wisdom of St. Thomas and Mortimer Adler’s dialectical method of the Great Books, where the Great Books highlight the ministerial function of the imagination to the will and intellect in the order of learning. Characterized by communal inquiry, the thought of St. Thomas and the Great Books are shown to be well matched instruments of the special Providence by which we direct one another to our proper end. A (...) review of key Thomistic dispositions of teaching and learning, the nature of authentic conversation, and various objections and replies to the Great Books method of education and its alliance with the thought of St. Thomas focus the analysis. Several points of contact enrich the task of liberal learning. The Great Books are seen to supply students of St. Thomas with the spontaneous play of associations, rapprochements and comparisons as they strive to apply texts to the practices of virtue and truth seeking, while the perennial wisdom directs the students’ personal exegesis through the rigor of philosophical principles, logic, and distinctions. (shrink)