Scripture and Metaphysics: Aquinas and the Renewal of by Matthew Levering
By Matthew Levering
This e-book makes a massive contribution to modern theological and philosophical debates, bridging scriptural and metaphysical techniques to the triune God.
- Bridges the space among scriptural and metaphysical techniques to biblical narratives.
- Retrieves Aquinas’s figuring out of theology as contemplative knowledge.
- Structured round Aquinas’s treatise at the triune God in his ‘Summa Theologiae’.
- Argues that highbrow contemplation is a part of a broader religious trip in the direction of a greater realizing of God.
- Contributes to the present resurgence of Thomistic theology in either Protestant and Catholic circles.
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Additional resources for Scripture and Metaphysics: Aquinas and the Renewal of Trinitarian Theology
Contemplation is only possible when, contra Schleiermacher, one avoids conceptual conﬂation of the economic (our experience of the Trinity) and the immanent (the Trinity as such). 7 In pp. 34–64 of The Ground of Union: Deiﬁcation in Aquinas and Palamas (Oxford: Oxford University Press, 1999), A. N. Williams has shown that the dynamism of the economy of salvation suffuses Aquinas’s treatment of God as one and three. e. deiﬁed. 8 Cf. , “Mystery and Metaphysics in the Trinitarian Theology of Saint Thomas,” Irish Theological Quarterly 31 (1964): 187–213.
The highest purpose of the work is not apodictic but epideictic, not demonstrative but hortatory. In short, it is a protreptic to the contemplation of God; it is an ascent to God through the world and law which culminates the ‘practice,’ that is, the possession of the wisdom of a vision” (Jordan, “The Protreptic Structure of the Summa Contra Gentiles,” 199). 57 Hibbert, “Mystery and Metaphysics in the Trinitarian Theology of Saint Thomas,” 206. 58 Pierre Hadot, Philosophy as a Way of Life, ed.
In knowing fully, we possess the object that we love, and delight in this possession. 48 Pieper identiﬁes three elements that belong to the “action” that is contemplation. ”49 This means that contemplation, rooted in radical charity, aims at perceiving truth for its own sake rather than for the sake of a further end. Second, contemplation is not the process of reasoning by which we arrive at a truth. Instead, contemplation is the intellectual seeing of the truth – resting in and enjoying the truth.