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22 pages, 274 KiB  
Article
The Cosmos as a World City: A Hylomorphic Foundation for Civic Renewal
by William M. R. Simpson
Religions 2025, 16(8), 991; https://doi.org/10.3390/rel16080991 - 30 Jul 2025
Viewed by 81
Abstract
This paper contends that the West’s civic crisis is, at root, a cosmological crisis: civic renewal requires metaphysical repair. It is insufficient to endorse virtue ethics and demand civic virtues without a deeper account of reality that can sustain them. What is needed [...] Read more.
This paper contends that the West’s civic crisis is, at root, a cosmological crisis: civic renewal requires metaphysical repair. It is insufficient to endorse virtue ethics and demand civic virtues without a deeper account of reality that can sustain them. What is needed is a cosmology—one informed by contemporary science—in which nature, personhood, and political community are meaningfully situated within an ordered whole. Drawing on the Platonic isomorphism between soul, city, and cosmos, I outline a hylomorphic framework with the potential to integrate key elements of neo-Aristotelian, Stoic, and Thomist metaphysics with developments in contemporary physics. Against the dominant atomistic and holistic paradigms, I argue that hylomorphism offers a more adequate account of personhood, the polis, and the cosmos itself as an intelligible whole. Full article
(This article belongs to the Special Issue Aquinas and the Sciences: Exploring the Past, Present, and Future)
22 pages, 401 KiB  
Article
Charity and Compassion: A Comparative Study of Philosophy of Friendship Between Thomistic Christianity and Mahayana Buddhism
by Zhichao Qi and Jingyu Sang
Religions 2025, 16(8), 953; https://doi.org/10.3390/rel16080953 - 23 Jul 2025
Viewed by 380
Abstract
In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources [...] Read more.
In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources for the construction of such universal love. Regarding Thomistic Christianity, its philosophy of friendship has gradually achieved a dual transformation from virtue-oriented to love-oriented, and from God-centered to human-centered. In the case of Mahayana Buddhism, its philosophy of friendship has evolved with the “Humanistic Buddhism” movement, increasingly demonstrating a compassionate spirit of saving the world. By comparing Thomistic Christianity with Mahayana Buddhism, we can see that although they exhibit different models of friendship, their main developmental trends are consistent. Both are committed to demonstrating a human-centered model of friendship, both emphasize the value of self-reduction in friendship, and both demonstrate the unique and irreplaceable role of religion in friendship. The goal of the philosophy of friendship is universal love and harmonious development of civilizations, while its future development depends on the joint efforts of contemporary religious scholars and philosophers. Full article
12 pages, 239 KiB  
Article
What Is Scripture for Thomas Aquinas?
by Piotr Roszak and Krzysztof Krzemiński
Religions 2025, 16(7), 845; https://doi.org/10.3390/rel16070845 - 26 Jun 2025
Viewed by 245
Abstract
St. Thomas Aquinas defines theology (sacra doctrina) as the communication of wisdom that comes from God and leads to Him. What is important here, according to Thomas, is to read the Bible as a whole and not as a cluster of random books. [...] Read more.
St. Thomas Aquinas defines theology (sacra doctrina) as the communication of wisdom that comes from God and leads to Him. What is important here, according to Thomas, is to read the Bible as a whole and not as a cluster of random books. Revelation, and the testimony of it which is the Bible, cannot be reduced to a mere literal communication of divine truth. More fundamental than the biblical words (verba) themselves is the reality (res) to which they refer: the salvific truth communicated by God. The Thomistic approach to Scripture in theology is shaped by four complementary dimensions: auctoritas (power of authority), sensus (meaning), finis (purpose), and documentum (testimony). In this light, Scripture functions as the “alphabet” of theology—the foundational semantic structure through which revealed truth is expressed and transmitted. Full article
11 pages, 230 KiB  
Article
Should the State Still Protect Religion qua Religion? John Finnis Between Brian Leiter and the “Second Wave” in Law and Religion
by Edward A. David
Religions 2025, 16(7), 841; https://doi.org/10.3390/rel16070841 - 25 Jun 2025
Viewed by 304
Abstract
This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws [...] Read more.
This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws on John Finnis’s interpretation of Saint Thomas Aquinas (d. 1274) to reconstruct religion as a basic good of practical reason. It proposes a three-tiered model of religion—as human quest, natural religion, and revealed religion—which clarifies religion’s internal structure and civic relevance. Developing this model against Leiter’s critique, this article shows that religion, so understood, can be legally protected even on Leiter’s liberal terms, through both Rawlsian and Millian frameworks. The article also extends its argument to “second-wave” law-and-religion controversies, illustrating how a Thomist framework illuminates debates about ideological establishments, identity politics, and public reason. Through original syntheses and rigorous normative analysis, this article advances a conceptually fresh and publicly accessible model of religion for law and public policy. It also speaks to pressing constitutional debates in the U.S. and Europe, thus contributing to transatlantic jurisprudence on religious freedom and the moral purposes of law. Religion still matters—and must be understood—not as conscience, but qua religion. Full article
(This article belongs to the Special Issue Critical Issues in Christian Ethics)
36 pages, 468 KiB  
Article
Anthropogenesis, the Original State of Human Nature, and the Classical Model of Original Sin: The Challenge from Natural Science
by Mariusz Tabaczek
Religions 2025, 16(5), 598; https://doi.org/10.3390/rel16050598 - 6 May 2025
Viewed by 1547
Abstract
This article offers a contribution to the scientifically informed theological (Aristotelian–Thomistic) reflection on anthropogenesis, the original state of human nature and original sin. After introductory remarks on the historical-critical exegesis of Gen 1–11 and the Catholic view of the evolutionary and theological anthropogenesis, [...] Read more.
This article offers a contribution to the scientifically informed theological (Aristotelian–Thomistic) reflection on anthropogenesis, the original state of human nature and original sin. After introductory remarks on the historical-critical exegesis of Gen 1–11 and the Catholic view of the evolutionary and theological anthropogenesis, I develop a critical evaluation of the notion of praeternatural gifts given by God to the first human being(s) (i.e., physical immortality, high level of infused knowledge, impassibility, and freedom from concupiscence). In the next step, I present and discuss the difficulties of the received model of hereditary sin assuming the role of Adam as the “collective singular”, the “virtually multiple”, or the “fountainhead of mankind”. In continuation of this analysis, I refer to alternative models of hereditary sin that see Adam as “actually multiple” or a paradigm example of each human being (Adam as “everyman”). I also analyze the view of those who emphasize the communal aspect of hereditary sin and favor the notion of its transmission that brings together propagation and imitation (rather than seeing them as mutually exclusive). Finally, I offer some remarks on the return to the Irenaean notion of the original state of human nature and original sin in the circles of theologians attentive to the theory of evolution. Full article
19 pages, 272 KiB  
Article
Analysing the Shema in the Light of the Neurobiology of Virtue
by Andy Mullins
Religions 2025, 16(2), 113; https://doi.org/10.3390/rel16020113 - 22 Jan 2025
Viewed by 823
Abstract
Moses’s great command, known to us as the Shema, taught the Jewish people that the great goal of one’s entire being must be love of God but that this outcome can be easily obscured in the face of distractions and competing pleasures. [...] Read more.
Moses’s great command, known to us as the Shema, taught the Jewish people that the great goal of one’s entire being must be love of God but that this outcome can be easily obscured in the face of distractions and competing pleasures. The task he describes may be understood as an exhortation to live and teach moral virtues, informed by faith in God: self-management of impulses and conditionings so that we can think clearly about the goals we pursue and love wisely. This study offers an analysis of the Shema through the lens of neurobiology. This approach supports a literal interpretation of the Shema to the extent that it provides a neurobiological explanation for the role of memory, positive emotion, and curated attention in establishing positive convictions and holding to them in the face of contrary stimuli. In doing so, it demonstrates that such applications of neurobiology can enrich our understanding of human behaviour because they offer insights into the internal dynamics at work in human choices and motivations, and into the need for coherence between our emotional responses and our convictions. Full article
(This article belongs to the Section Religions and Health/Psychology/Social Sciences)
16 pages, 344 KiB  
Article
Did God Cause the World by an Act of Free Will, According to Aristotle? A Reading Based on Thomistic Insights
by Carlos A. Casanova
Religions 2025, 16(1), 52; https://doi.org/10.3390/rel16010052 - 8 Jan 2025
Viewed by 1438
Abstract
As a contribution to the reflection on whether classic Greek philosophy gave priority either to Necessity and the Fatum or to freedom, this paper endeavors to prove three theses: (1) according to Aristotle, God caused the being of the world by an act [...] Read more.
As a contribution to the reflection on whether classic Greek philosophy gave priority either to Necessity and the Fatum or to freedom, this paper endeavors to prove three theses: (1) according to Aristotle, God caused the being of the world by an act of His will; (2) such an act of divine will was free and not necessary; (3) however, such causation is subject to the necessity of supposition. In order to do this, the paper delves into the interpretation of many passages contained in the Physics, the Metaphysics, De anima, Nicomachean Ethics, Eudemian Ethics as well as Politics, Topika, De generatione et corruptione, De coelo and De partibus animalium. This interpretation benefits from Aquinas’ acute analysis. In such passages, Aristotle holds that (1) God’s causal power must be exercised not in proportion to the magnitude of divine power, but to the requirements of the effect; (2) such a way of acting is similar to human power; (3) nature is subject to teleology because it is caused by an intellectual power; (4) God is the highest intelligible and the highest good, totally autarchic; and (5) just as the highest intelligible is simultaneously also intellect, so too is the highest good simultaneously also will. Full article
(This article belongs to the Special Issue Fate in Ancient Greek Philosophy and Religion)
14 pages, 244 KiB  
Article
Classical Theism, Interpersonal Relations, and the Receptivity of God
by James Kintz
Religions 2024, 15(10), 1253; https://doi.org/10.3390/rel15101253 - 15 Oct 2024
Viewed by 1259
Abstract
A central tenet of classical theism is that God is Pure Act. Among other things, this indicates that while God can act on creatures, he cannot be acted on by those creatures, for there is no receptivity in God. Yet this seems to [...] Read more.
A central tenet of classical theism is that God is Pure Act. Among other things, this indicates that while God can act on creatures, he cannot be acted on by those creatures, for there is no receptivity in God. Yet this seems to imply that God cannot enter into interpersonal relationships with human persons, for such relationships are intrinsically reciprocal and therefore require activity and receptivity from all participants. Since the Christian faith is ostensibly committed to the claim that God can and does engage humans in interpersonal relationship, classical theism appears to be incompatible with Christianity. Nevertheless, in this paper I propose a Thomistic version of classical theism that avoids this apparent tension. Drawing on a Thomistic philosophical anthropology, as well as recent work on the second-person relation, I suggest that there is, in fact, receptivity in God. However, I argue that God’s receptivity is a feature of his Pure Activity, and thus the claim that God engages humans in interpersonal relationship proves to be consistent with the doctrines of classical theism. Full article
(This article belongs to the Special Issue Medieval Philosophy and Religious Thought)
11 pages, 257 KiB  
Article
The Transcendental Status of Beauty: Evaluating the Debate among Neo-Thomistic Philosophers
by Anthony Michael Miller
Religions 2024, 15(10), 1207; https://doi.org/10.3390/rel15101207 - 3 Oct 2024
Viewed by 2300
Abstract
Over the past 150 years, Thomists have been divided over whether or not St. Thomas Aquinas himself held to the transcendentality of beauty. Francis J. Kovach divides the Thomists into three groups: (1) the transcendentalists, (2) the anti-transcendentalists, and (3) the undecided. Some [...] Read more.
Over the past 150 years, Thomists have been divided over whether or not St. Thomas Aquinas himself held to the transcendentality of beauty. Francis J. Kovach divides the Thomists into three groups: (1) the transcendentalists, (2) the anti-transcendentalists, and (3) the undecided. Some contemporary Thomist philosophers in the transcendentalist camp, such as Étienne Gilson, see beauty as the forgotten transcendental. We will briefly trace the historical context of the debate by mentioning how philosophers viewed the transcendentality of beauty in ancient and medieval times. Then, we will summarize a contemporary Thomistic transcendentalist view of the nature of beauty and its transcendental status, followed by a contemporary Thomistic anti-transcendentalist view of the nature of beauty and its transcendental status. After that, we will evaluate the nature of beauty according to St. Thomas, as well as the criteria which determines transcendentality. Finally, both the transcendentalist and anti-transcendentalist positions on beauty’s transcendental status will be evaluated to determine whether it is metaphysically consistent to regard beauty as a transcendental according to Thomistic thought. Full article
10 pages, 179 KiB  
Article
Science and Philosophy in a Thomistic Anthropology of Sexual Difference
by John DeSilva Finley
Religions 2024, 15(9), 1026; https://doi.org/10.3390/rel15091026 - 23 Aug 2024
Viewed by 996
Abstract
This essay examines the relation between scientific inquiry and philosophical thought in the context of a Thomistic account of human sexual difference. I begin by considering Thomas’s own view and its explicit though brief appeal to biological observation. In particular, I focus on [...] Read more.
This essay examines the relation between scientific inquiry and philosophical thought in the context of a Thomistic account of human sexual difference. I begin by considering Thomas’s own view and its explicit though brief appeal to biological observation. In particular, I focus on his claim that being male or female stems more from a substance’s matter than from its form. Then, I look at a fairly recent exchange between William Newton and myself, in which, drawing upon Thomistic thought in the context of contemporary science, we argued opposing positions. Mine held that sex stems more from form than from matter, while Newton maintained that Thomas’s original position is better. In reviewing this exchange, I note strengths in Newton’s argument and suggest a further distinction, even while concluding that my fundamental position is still a better account. Lastly, I turn to further questions and the necessity of continued partnership between philosophy and science. Full article
(This article belongs to the Special Issue Aquinas and the Sciences: Exploring the Past, Present, and Future)
13 pages, 217 KiB  
Article
Transhumanism within the Natural Law: Transforming Creation with Nature as Guide
by Daniel T. Crouch
Religions 2024, 15(8), 949; https://doi.org/10.3390/rel15080949 - 6 Aug 2024
Viewed by 1928
Abstract
Transhumanism is an unsettling prospect for proponents of a natural law ethic. The goal of transhumanism is to fundamentally alter our human nature, while the natural law tradition relies on this nature for producing normative claims. The tension seems clear. But beyond the [...] Read more.
Transhumanism is an unsettling prospect for proponents of a natural law ethic. The goal of transhumanism is to fundamentally alter our human nature, while the natural law tradition relies on this nature for producing normative claims. The tension seems clear. But beyond the need to explore this underdeveloped relationship, it may be that natural law provides precisely the sort of ethical framework—a framework centered on human nature—for best evaluating transhumanism and bioenhancement technologies. Building on the work of Jason T. Eberl and Brian Patrick Green, I articulate how a Thomistic theory of natural law can guide us in a brave new world. Along the way, I note ways in which both Eberl and Green are too limiting in their interpretations of natural law, but in offering these critiques, I hope to bring out how natural law proves an invaluable guide for navigating life in creation—even a creation that has been tampered with. Full article
(This article belongs to the Special Issue Religion and/of the Future)
12 pages, 260 KiB  
Article
A Plea to Thomists: Will the Real Darwinian Please Stand Up? On Some Recent Defenses of the Fifth Way
by Amerigo Barzaghi
Religions 2024, 15(6), 736; https://doi.org/10.3390/rel15060736 - 17 Jun 2024
Viewed by 1584
Abstract
In this paper, we discuss with some contemporary Thomists the possibility of re-actualizing Thomas’s fifth way to God in the science–theology dialogue. We start with a reference to Spinoza’s critique of teleology in light of some recent Spinoza studies, and after summarizing several [...] Read more.
In this paper, we discuss with some contemporary Thomists the possibility of re-actualizing Thomas’s fifth way to God in the science–theology dialogue. We start with a reference to Spinoza’s critique of teleology in light of some recent Spinoza studies, and after summarizing several Thomistic defenses of Aquinas’s teleological argument, we interpret that critique as targeting the fifth way as well. We then focus on Darwin’s impact on biological design arguments. We argue that his naturalistic explanation of biological teleology also affects the fifth way. The distinction between internal-Aristotelian and external-Platonic conceptions of teleology does not seem to be able to protect the teleological argument from a Darwinian critique. We conclude by stressing the importance and fruitfulness of Thomas’s thought for contemporary interdisciplinary dialogue, provided that Darwin’s impact on the biological version of the fifth way is taken into due account. Full article
(This article belongs to the Special Issue Aquinas and the Sciences: Exploring the Past, Present, and Future)
21 pages, 320 KiB  
Article
Freeing the Will from Neurophilosophy: Voluntary Action in Thomas Aquinas and Libet-Style Experiments
by Daniel D. De Haan
Religions 2024, 15(6), 662; https://doi.org/10.3390/rel15060662 - 28 May 2024
Viewed by 1810
Abstract
This essay presents a substantive Thomist response to neurophilosophy’s main experimental challenge to free will: the Libet-style experiments on the neural antecedents of conscious voluntary actions. My response to this challenge will disclose that Thomists are rationally justified in rejecting both the conclusions [...] Read more.
This essay presents a substantive Thomist response to neurophilosophy’s main experimental challenge to free will: the Libet-style experiments on the neural antecedents of conscious voluntary actions. My response to this challenge will disclose that Thomists are rationally justified in rejecting both the conclusions of neurophilosophy skeptics of free will, and more fundamentally, the rival philosophical conceptions of voluntary action and free will that were chosen to be operationalized in these neuroscientific experiments. I show how the Thomists’ alternative conception of human action justifies a significantly different interpretation of Libet-style experiments, one which reveals the psychological phenomenon targeted by these experiments is miscategorized as a voluntary action. Full article
(This article belongs to the Special Issue Aquinas and the Sciences: Exploring the Past, Present, and Future)
19 pages, 872 KiB  
Article
Allegorical Vision: The Promotion of the Senses and the Vision of the Entendimiento in Calderón’s El cubo de la Almudena
by Katerina J. Levinson
Humanities 2024, 13(3), 72; https://doi.org/10.3390/h13030072 - 7 May 2024
Cited by 1 | Viewed by 2541
Abstract
The following article examines the role of the sentidos and the entendimiento in Pedro Calderón de la Barca’s auto sacramental, El cubo de la Almudena. While scholarship recognises the pervasiveness of the play on the senses in early modern Spain, scholars [...] Read more.
The following article examines the role of the sentidos and the entendimiento in Pedro Calderón de la Barca’s auto sacramental, El cubo de la Almudena. While scholarship recognises the pervasiveness of the play on the senses in early modern Spain, scholars often either deny or overemphasise the reliability of the senses as a means of truth acquisition. Moreover, scholarship often attaches too much weight to hearing, thus neglecting the role of the eyes of the entendimiento. Based on a Thomistic framework, Calderón demonstrates that the literal element of allegory relies on the active vehicle of the senses to serve as guides for the entendimiento and an entrance into devotion. Although hearing plays a central role in the play, it serves as a herald for sight, by which the devotee exercises faith. Moreover, where the sentidos prove limited, the entendimiento is an auxiliary support that makes up for their lack, seeing beyond sensual perception through faith. In this way, the medium of the auto sacramental and the theology of the Eucharist train the audience to use the vision of faith through both the senses and the entendimiento to see the allegorical meaning of the play, the divine nature of the Eucharist provided by Mary. Full article
(This article belongs to the Special Issue The Eye in Spanish Golden Age Medicine, Anatomy, and Literature)
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13 pages, 233 KiB  
Article
Neo-Thomism and Evolutionary Biology: Arintero and Donat on Darwin
by Gonzalo Luis Recio and Ignacio Enrique Del Carril
Religions 2024, 15(5), 579; https://doi.org/10.3390/rel15050579 - 4 May 2024
Viewed by 1531
Abstract
Pope Leo XIII’s publication of Aeterni Patris (1879) was a major factor in the great revival of Thomistic thought in the late 19th and the first half of the 20th centuries. Among the authors that took up the challenge implicit in the Pope’s [...] Read more.
Pope Leo XIII’s publication of Aeterni Patris (1879) was a major factor in the great revival of Thomistic thought in the late 19th and the first half of the 20th centuries. Among the authors that took up the challenge implicit in the Pope’s document of bringing Aquinas and his thought into the intellectual debates of the times we find two interesting proposals. The first is that of Juan González Arintero, a Spanish Dominican, and the second one is that of Josef Donat, a Jesuit born and raised in the Austrian Empire. Arintero is mostly known in Catholic circles for his influential works on mysticism, but in fact he devoted much of his early work to the subject of evolution, and how it could interact with the Catholic faith in general, and with Thomism in particular. Donat is the author of a Summa Philosophiae Christianae, a collection that was widely read in Catholic seminaries well into the 20th century. In this paper we will focus on the differing ways in which these authors tackled the problems and questions presented by Darwinian evolutionism to the post-Aeterni Patris Thomism. Full article
(This article belongs to the Special Issue Aquinas and the Sciences: Exploring the Past, Present, and Future)
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