In lieu of an abstract, here is a brief excerpt of the content:The Trinity by Thomas Joseph White, O.P.:A Model of Living ThomismSerge-Thomas Bonino O.P."The human being naturally seeks wisdom." From the very first line of the magisterial work we are dealing with, Fr. Thomas Joseph White's 2022 The Trinity: On the Nature and Mystery of the One God, it is all about wisdom. Wisdom was already at the heart of a previous work by Fr. White devoted to the natural (...) theology of St. Thomas, his 2009 Wisdom in the Face of Modernity. Wisdom is more than the accumulation of information or the juxtaposition of knowledge. It is an eminent form of knowledge that, on the one hand, involves the person of the thinker in all its dimensions, intellectual, emotional, existential, and on the other, seeks to understand its object in the light of the most fundamental causes, which are simultaneously the most enlightening and explanatory principles because they are the most universal. The Trinity: On the Nature and Mystery of the One God is undoubtedly a work of wisdom. Fr. White grasps the entire Christian mystery from its Trinitarian source, since, as we shall see, the entire Mystery (in the Pauline sense of the economy of salvation in Jesus Christ as the fulfillment of the Father's benevolent purpose) is at the same time rooted in the eternal mystery of the triune God and makes it known to us as it unfolds its truth and saving power in time.But the sapiential nature of the object studied has some effect on the form of the work itself. Indeed, if Fr. White were not Rector Magnificent of the Angelicum, he would be a magnificent architect, because he possesses a sense of order to the highest degree and knows how to introduce unity in diversity. The presentation of The Trinity is perfectly structured, and therefore very [End Page 461] clear and didactic. Among many other factors that create its unity, I was especially interested in the highlighting of what the philosopher André de Muralt calls "structures of thought": similarities of proportionality between the ways in which authors from even very different theological epochs have treated a problem.1 I am thinking for instance of how Fr. White shows the strong structural similarities between contemporary Trinitarian theologies and the three types of medieval Trinitarian theology (the Franciscan, the Thomist, and the Nominalist). "My claim here is that the modern Trinitarian tradition tends to reproduce various elements of the medieval traditions, … albeit in creative and unexpected ways" (399). So it is a conceptually well-unified work, and where there is unity, there is being, goodness and beauty.The introduction, as I said, is placed under the sign of wisdom. Fr. White takes up there the neo-Scholastic theme of the "three wisdoms": philosophical wisdom, theological wisdom, and mystical wisdom.2 The book's perspective is explicitly that of theological wisdom, as a scientific form of the intelligence of faith, but (we shall return to this point in connection with the place given to philosophy) it puts into practice in an exemplary manner the collaboration, without confusion or separation, between the three wisdoms.3My purpose, of course, is not, nor can it be, to "summarize" the contents of a book of more than seven hundred pages, which manages to be both a comprehensive handbook for higher theological education and a true personal theological essay. I will therefore limit myself to highlighting three partial but significant aspects.(1) The first is the explicit and overt Thomistic character of the book (see 6–7). The Trinity is in fact a vibrant plea in favor of the relevance of the theology of St. Thomas, as indicated by the very last sentence:The Church today can and should still have recourse to the theology of Thomas Aquinas, and to the living Thomistic tradition, as a privileged means of interpreting and advancing her own understanding of the mystery of God.(690) [End Page 462]The Trinity is the demonstration in actu exercito of the truth of this concluding statement. I therefore propose to reflect, in the first part of my paper, on the nature of Fr. White's Thomism, which depends, as we... (shrink)

Bounded PAC substructures of models of stable theory T are generalizations of bounded PAC fields and bounded PAC beautiful pairs generalize Poizat's beautiful pairs. Both notions were introduced in the authors Ph.D. thesis. In this paper, we prove that under the assumption that the PAC property is first order for T, the theory of any bounded PAC structure is simple. Moreover, if the PAC property is first order for T and T does not have the finite cover property, then the (...) theory of any bounded PAC beautiful pair is simple. We, also, give a characterization of dividing in both cases. (shrink)

Dans le contexte d’une mondialisation qui n’est pas sans ambiguïtés ni opacités, il convient d’examiner à quelles conditions pluralisme culturel et pluralisme religieux sont des chances pour un humanum plus authentique. Le consensus porté par la Déclaration universelle des droits de l’homme pourrait réorienter le dialogue interreligieux et le nourrir alors que les religions suscitent aujourd’hui un certain scepticisme. Quant au message évangélique, en résonance profonde avec l’attente légitime de plus d’humanité, il porte en lui une capacité de résistance, plus (...) forte que la crise institutionnelle et culturelle des Églises. (shrink)

In his celebrated_ Essay on Population_, Thomas Malthus raised the puzzle of why a benevolent Creator would permit material scarcity in human existence. Albino Barrera revisits this question using Thomas Aquinas’s metaphysics of participation and Sacred Scripture’s invitation to covenant fidelity and kingdom discipleship as analytical lenses with which to examine the seeming incongruity of scarcity in God’s providence. Barrera concludes that scarcity turns out to be a signal opportunity for economic agency to receive, internalize, and communicate God’s goodness and (...) righteousness within the human community. Written for theologians, philosophers, social scientists, and policymakers interested in the theological and philosophical foundations of economics, this study argues that precarious, subsistence living is not an immutable law of nature. Rather, such a chronic, dismal condition reflects personal and collective moral failure. In this carefully researched study, Barrera argues that scarcity serves as an occasion for God to provide for us through each other and that there are strong metaphysical and scriptural warrants for enacting progressive social policies for a better sharing of the goods of the earth. "This is a very big, very important work that takes up a large and urgent issue and follows it through with vigorous, meticulous study." —_Walter Brueggemann, Columbia Theological Seminary_ "Professor Barrera addresses an important theological question: 'Why would a benevolent God create a world of material scarcity with all the suffering accompanying this fact?' He goes beyond answering this question by showing that the sacrifices demanded to deal with the challenge of scarcity create virtues and situations that are deeply Christian. Barrera's well-written, jargon-free book will capture the attention of anyone interested in this topic." —_Wilfried Ver Eecke, Georgetown University_. (shrink)

Zur Zeit des Hl. Thomas von Aquin war es nicht leicht andere Religionen zu verstehen. Besonders auch deswegen nicht, weil die Verbreitung der Religion mit Macht und Krieg verbunden war. Aber gerade Thomas hat die sogenannte „Heidnische Lehre“ des Aristoteles in das Christentum eingeführt. In den Augen vieler orthodoxen Christen war dies ein unverzeihlicher Fehler. Mit dieser Lehre ist auch das Naturrecht (moralisch natürliche Gesetz) in die katholische Theologie eingeführt worden. Aber die Aristotelische Wiedereinführung (wenn nicht Revolution) in die christliche (...) Philosophie ist bis heute nicht ohne Hindernisse geschehen. Chesterton meint, dass Thomas korrigiert Platon mit Aristoteles, der die Dinge so genommen hat, wie er sie vorgefunden hat. Thomas nimmt die Dinge so, wie sie Gott geschaff en hat. Trotz allem ist es sehr wertvoll zu denken, dass die Wahrheit und der Glaube nicht im Widerspruch stehen können, und alles was die Wissenschaft ans Licht der Welt bringt, kann nicht im Widerspruch gegenüber dem Glauben sein. In den Werken des Hl. Thomas ist immer die Welt der positiven Schöpfung gegenwärtig. In dieser Arbeit möchten wir die Bedingungen der Zeit des Dialogs mit dem Islam und dem Judentum als Hintergrund für die Zusammenfassung der Summa contra Gentiles analysieren nach den Gedanken von M.-D. Chenu, O. H. Pesch, J. Weisheipl, K. G. Chesterton und anderen, die uns ein Bild über die nicht einfache aber trotzdem erreichbare Begegnung mit anderen Religionen zeigen und auch die Gefahr aufzeigen, die sich in einer nicht konsequenten Philosophie birgt. (shrink)

Cet ouvrage est une critique sévère de la philosophie politique d'Aristote. Sans entrer dans les détails (il faut le lire pour se faire sa propre idée), ce qui est très significatif, c'est précisément qu'on a choisi de l'ignorer du côté des études aristotéliciennes: tel est le sort réservé aux critiques qui ne se contentent pas de soulever des problèmes d'interprétation en circuit fermé, et qui osent soulever des problèmes fondamentaux remettant en cause la pensée d'Aristote.

Dans cet article, le théologien dominicain propose une sorte de biographie intellectuelle qui recoupe l’évolution de la théologie catholique durant les quarante dernières années. Héritier de la tradition intellectuelle dont Marie-Dominique Chenu fut l’initiateur dans son ouvrage, Une École de théologie: le Saulchoir, il explique comment, tout en restant fidèle à la posture théologique de Thomas d’Aquin, il a pris peu à peu ses distances vis-à-vis de la théologie thomiste en tant que théologie métaphysique. En charge à la suite d’Henri (...) Bouillard de la chaire de théologie fondamentale de l’Institut Catholique de Paris, il a cherché à définir celle-ci comme une science herméneutique qui assure la crédibilité du message chrétien à partir d’une corrélation critique entre l’expérience de la communauté chrétienne primitive et l’expérience historique des hommes et des femmes d’aujourd’hui. Il précise alors les conséquences de ce tournant herméneutique de la théologie tant pour la relecture des Écritures que pour la réinterprétation de la tradition théologique et dogmatique. En conclusion, dans la fidélité à l’orientation herméneutique de sa théologie, il fait état de ses principales options dans le chantier toujours ouvert de la théologie des religions ou mieux du pluralisme religieux. (shrink)

The twentieth century was a period of prolonged crisis of spirituality in the Soviet Union. The atheist state used all possible and impossible levers of various influences on religious associations and ordinary believers. Since the assertion of the Soviet authorities, an open war has been declared against any manifestation of religion. There were real battles: with their ideological fronts, offensives and retreats, the whole system of operations developed and the tactical plan in line with the party-approved strategy. The result of (...) such disputes between the state and its believing citizens has been the church crises, schisms, and even the elimination of entire denominations. The most violent was the struggle against religious organizations disloyal to the Soviet authorities. It should be noted that even external loyalty did not save religious associations from the onslaught of anti-Sovietism. (shrink)

This chapter contains sections titled: Introduction The Vedic heritage The Prithivi Sukta The Epics and Puranic heritage The sanctity‐of‐life principle Pollution and its prevention in Hindu scriptures Eco‐spirituality and environmental conservation.

In the national religious studies there was a tendency to know the origins of national spirituality. Such treatment is required by all those processes that take place in the cultural and religious plane of our country. Religious scholars are working to find their own original manifestations of Ukrainian spirituality, while at the same time seeking identification with a particular tradition. This is precisely the task of finding the national content of Ukrainian spiritual heritage. Let's try to do this on the (...) example of Ukrainian Orthodox preaching culture - a phenomenon that originated in the seventeenth century and had its continuation in several generations of Ukrainian preachers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nature as Guide: Wittgenstein and the Renewal of Moral Theology by David Goodill, O.PCajetan Cuddy and O.P.Nature as Guide: Wittgenstein and the Renewal of Moral Theology. By David Goodill, O.P. Washington, D.C.: The Catholic University of America Press, 2022. Pp. xiii-319. $75.00. (hardcover). ISBN: 978-0-8132-3445-8.Nature as Guide is an intriguing reevaluation of the philosophical legacy of Ludwig Wittgenstein in the light of Thomistic moral theology after the Second (...) Vatican Council. Goodill helpfully lays out his fundamental argument in the book’s introduction: Wittgenstein can help the philosopher to reconcile the “modern dichotomy between nature and reason,” and the theologian to reevaluate “the associated oppositions typical of modern thought, such as that between moral agency and natural agency or between grace and nature” (2). The author is overt in his appreciation for Fergus Kerr’s 1997 monograph Theology after Wittgenstein. Nonetheless, Nature as Guide is unique insofar as it focuses on specifically moral theological issues in a moment of theological “renewal”—one in which we can recognize “the restoration of metaphysics to the center of theological debate” (12).The first four chapters of Nature as Guide consider Wittgenstein in relation to themes associated with classical philosophy. Goodill’s “objective in the first part of the book is to construct a dialogue between Wittgenstein and the metaphysical tradition which illuminates both conversation partners” (38). This initial part of the book culminates in an account of human nature that serves as the foundation for the moral theological inquiry that follows in the second part (the fifth through the eighth chapters).In the first chapter (“What Lies Hidden: Wittgenstein, Metaphysics, and Moral Theology”), Goodill introduces Wittgenstein’s “philosophical practice”—specifically his “insistence on grounding philosophical enquiry in everyday thinking” that effectively “connects him to the [metaphysical] tradition that begins with Plato and Aristotle” (16). Goodill is perceptive and nuanced in his analysis of Wittgenstein’s texts. He recognizes that “it would be wrong to treat [Wittgenstein] as an unproblematic inheritor of this tradition” (37). Nonetheless, he wants his readers to appreciate the careful balance between theory and praxis maintained in Wittgenstein’s thought vis-à-vis the priorities of classical philosophy. To this end, he examines G. E. M. Anscombe’s account of how Wittgenstein helped her to overcome the “trap” of phenomenalism.In the second chapter (“Nature, Logic, and Grammar”), Goodill attends to the progress of key tenets in Wittgenstein’s philosophy. He identifies as “the guiding theme” of this narrative “the development of Wittgenstein’s understanding of the relationship between the meaning and the application of linguistic expressions” (40–41). Specifically, he suggests that Wittgenstein’s “mistake” in the Tractatus (51) can be reduced a fundamental point: the erroneous presupposition that there is “one general notion of clarity which is required in all contexts. It was precisely this requirement which Wittgenstein came later to reject in the Investigations” (52). Indeed, between the Tractatus [End Page 703] and the Investigations Wittgenstein abandoned his efforts to establish a “forced unity” of language through “the general form of the proposition”—turning, instead, to “our actual linguistic practices” (85). The whole of human life, thus, “provides the unity of our grammar” (ibid.). Nonetheless, Goodill also points out that Wittgenstein does not reject “the central insight” of the Tractatus, namely, “that meaning is internal to our forms of representation” (59). This immanence remains throughout the Tractatus and the Investigations.The third chapter (“Grammar, Teleology, and Understanding”), summarizes objections to Goodill’s proposal that Wittgenstein can be read in continuity with the metaphysical tradition. William Charlton “argues that in the absence of a teleological conception of nature Wittgenstein’s account of language collapses into pragmatism” (88-89). Rush Rhee “accuses Wittgenstein of being misled by his analogy between language and games to neglect the basis of our linguistic practices in the human search for universal understanding” (89). In brief, both “Charlton and Rhee argue that a much richer conception of our natural human capacities and reactions is required than that provided by Wittgenstein”—and they do so in a complementary way (103). Although Goodill does not believe that their objections stand above... (shrink)

Evaluating the role and opportunities of state correction of the functions of religious organizations, it must be recognized that the state is not able to administratively change those trends and forms of activity that express the social purpose of religious associations and organizations.

OBJECTIVE: This article describes a method for investigating attitudes towards prioritisation in medicine. SETTING: University of Kuopio, Finland. DESIGN: The method consisted of a set of 24 paired scenarios, which were imaginary patient cases, each containing three different ethical indicators randomly selected from a list of indicators (for example, child, rich patient, severe disease etc.). The scenarios were grouped into 12 random pairs and the procedure was repeated four times, resulting in 12 scenario pairs arranged randomly in five different sets. (...) SURVEY: This method was tested with four groups of subjects (n = 8, n = 47, n = 104 and n = 36). RESULTS: Children and patients with a severe disease were prioritised in all groups. The aged, patients with a mild disease and patients with a self-acquired disease were negatively prioritised in all groups. Poor or rich patients were prioritised in some groups but negatively prioritised in others. CONCLUSIONS: The validity and reliability of this method are good and it is suitable for investigating attitudes towards medical prioritisation. (shrink)

During the Soviet-German war, the Soviet upper party leadership of the USSR decided to unify state religious policy, leading the movement to unite various Protestant organizations into a single governing spiritual center of the six churches. The secular atheist power sought to fully subdue all religious movements in the USSR in order to establish full control over the believing population of the Soviet Union and the spiritual sphere of life of Soviet citizens. Not all believers liked this prospect, and they (...) tried to resist this "unbelievers" pressure. (shrink)

New Blackfriars, Volume 102, Issue 1101, Page 677-693, September 2021.

The only way to settle conclusively what any part of a language means is to discover the circumstances, both linguistic and non-linguistic, in which the speakers of the language are prepared to use it. This is not a new doctrine, but Wittgenstein gave it new life by dramatising the following question: If someone used an expression in a radically non-standard way, could anything he said about his state of mind convince us that he nevertheless meant it in a standard way? (...) To answer ‘No’ to this, and to generalize that answer, is to say that the last-resort criteria for what something means lie in the way in which it is used - a fairly plain statement which I shall call ‘the behavioural theory (of meaning)’ and with which I shall here have no quarrel at all. What I wish to do in the following pages is to consider the relationship between the behavioural theory and some aspects of the concept of proof. It is beyond dispute that one can be led, by one’s acceptance of certain premisses, to accept a certain conclusion. There is, though, a problem about the nature of this ‘leading’. On the one hand, it is usual to think of it as sometimes having the nature of a forcing: ‘If you say that, you are committed to admitting this also; you cannot accept the one and reject the other.’ On the other hand, the behavioural theory of meaning makes it difficult to see how there can possibly be such a relationship between the premisses and the conclusion of any proof. There are many ways of bringing out the apparent clash between the behavioural theory and the notion of logical forcing or committal. Perhaps the clearest of them arises from asking how there can be room for a concept of committal in a purely behavioural study. In this spirit, we might grant that our knowledge of some of the ways in which the parts of a language are used may lead us to expect to find certain sorts of further use and not others; and we could compare such expectations with those of an anthropologist who finds that a certain society has a matriarchal system of authority and then proceeds to investigate its inheritance laws.. (shrink)