Rewritten Theology: Aquinas After His Readers by Mark D. Jordan

By Mark D. Jordan

Responding to the hot upsurge of curiosity in Thomas Aquinas, this ebook is going instantly to the guts of the modern debates approximately Thomism. specializes in the concept that of authority, either when it comes to Aquinas’s personal perspective to authority, and the way the Church professionals have used Aquinas’s texts. Engages with appropriations of Aquinas’s paintings by way of various theologians, from liberal Catholics to the creators of radical orthodoxy. Argues for destiny readings of Aquinas that are considerably assorted from these that have long past prior to.

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We have to hear them – and in their sharpest form. The question is not, could Thomas have written better? ) Nor is the question, do Thomas’s texts contain something that attracts the police? ) The sharpest question is, have so many betrayals been fused into Thomas’s texts that the only readers willing to persist with him are the police? I want to answer, “no,” but I see that the answer cannot be given once and for all, because it must be given in the presence of the police – and their victims. My provisional “no” will be spelled out in what follows as a way of reading Thomas that attends to the practice of writing after and before authority.

De sectis cap. 1, ed. Georg Helmreich in Claudii Galeni Pergameni Scripta minora, ed. Johann Marquardt et al. 8–9. 13 Albert the Great, Super Dionysii epistulas 7, as in his Opera omnia ad fidem codicum manuscriptorum edenda, ed. Institutum Albertus Magnus Coloniense (Munster: Aschendorff, 1951– ), 37/2:502. ” 14 Ars Medica 1, in his Opera omnia, ed. Karl G. Kühn et al. (Leipzig, 1821–1833; rptd. Hildesheim: G. Olms, 1964), 1:307. 2, as in Constantini Africani . . Opera conquisita undique magna studio .

Nom. 2. 22 Sent. Ethic. 6, to which compare Sent. Politic. 1.              25 matter of style. 23 The complexities of parsing the manner of speaking in a given passage can be illustrated by Thomas’s use of the allied notion of condescension (condescensio). 24 So, for example, the account of creation in Genesis 1 appears to contain scientific and philosophical errors, but they are excused as divine condescension to the cosmological (mis)understanding of the ancient Israelites.

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