Search

Thomas Aquinas emerges as a remarkable figure whose significant literary contributions have had a profound impact on our understanding of religion. Drawing inspiration from both the Greco-Roman philosophical and legal traditions, particularly the influential works of Cicero and the rich Christian tradition, notably Augustine, Aquinas presents a comprehensive and nuanced approach to the multifaceted concept of ‘religion’. While his analysis often situates ‘religion’ within the moral framework of justice, highlighting its inherent concern with the relationship between humanity and the divine, Aquinas goes beyond mere moral principles in his exploration. His aim is to establish a universal understanding of ‘religion’, offering a well-defined definition and presenting a philosophical and theological doctrine. In this paper, we shall first delve into the foundations and underlying principles that shaped Aquinas’s interpretation of religion. Next, we will undertake a thorough examination of religion as a virtue, highlighting Aquinas’s emphasis on its intrinsic connection to justice rather than confining it to the realm of religious sentiment, piety, or devotion. Finally, our research will explore the specific terminologies employed by Aquinas to elucidate the concept of religion, providing a comprehensive and nuanced approach to the ongoing discourse on this topic. Aquinas’s contribution rests in his defence of religion’s inherent public nature, grounded in its anthropological foundation and its virtuous essence.

The composition of the human person is a central issue for Augustine. He addresses it in a philosophico-theological way; particularly in The Soliloquies and in The Confessions. What is at stake here is his exposition of “what” constitutes a person’s being human. This paper refers to some of his key ideas in this regard and attempts to identify and establish what this great thinker understands by specific terminology: the soul, the mind, and the self. His hunger for knowledge of the self helps his readers to ponder on the shifting emphasis between interiority and exteriority as well as a person’s consciousness and selfhood. Augustine wrestles with the concept of the soul, but at no point does he minimise the role of the intellect. After examining four definitions given by Augustine of the human person, this paper attempts to clarify all underpinnings related to this subject, as to be able to answer the topic in question.

For Thomas Aquinas, the imagination, being one of the “inner senses”, is a doorway to attain true knowledge. In this paper, we first analyze his lexicon in this regard (imaginatio and phantasia). Second, we discuss imagination as the subject matter of the intellectual virtues, which facilitate cognition and judgment. The development of imagination is the foundation of his vision of education not only on the natural but also on the supernatural level. Third, we explore Aquinas’ moral assessment of imaginative art and finally its influence on shaping the character. This influence occurs on two levels: it is assessed from the perspective of charity, justice, prudence and purity, namely to what extent the art serves these values, whereas the second criterion is beauty.

This article provides a literature review on aesthetics and ethics, with a particular focus on how attention to aesthetics generates needed insights into ethical theory and the dynamics of moral practice. [ABSTRACT FROM AUTHOR]

Thomas Aquinas emerges as a remarkable figure whose significant literary contributions have had a profound impact on our understanding of religion. Drawing inspiration from both the Greco-Roman philosophical and legal traditions, particularly the influential works of Cicero and the rich Christian tradition, notably Augustine, Aquinas presents a comprehensive and nuanced approach to the multifaceted concept of 'religion'. While his analysis often situates 'religion' within the moral framework of justice, highlighting its inherent concern with the relationship between humanity and the divine, Aquinas goes beyond mere moral principles in his exploration. His aim is to establish a universal understanding of 'religion', offering a well-defined definition and presenting a philosophical and theological doctrine. In this paper, we shall first delve into the foundations and underlying principles that shaped Aquinas's interpretation of religion. Next, we will undertake a thorough examination of religion as a virtue, highlighting Aquinas's emphasis on its intrinsic connection to justice rather than confining it to the realm of religious sentiment, piety, or devotion. Finally, our research will explore the specific terminologies employed by Aquinas to elucidate the concept of religion, providing a comprehensive and nuanced approach to the ongoing discourse on this topic. Aquinas's contribution rests in his defence of religion's inherent public nature, grounded in its anthropological foundation and its virtuous essence. [ABSTRACT FROM AUTHOR]

Copyright of Theological Review / Bogoslovska Smotra is the property of University of Zagreb, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

For Thomas Aquinas, the imagination, being one of the "inner senses", is a doorway to attain true knowledge. In this paper, we first analyze his lexicon in this regard (imaginatio and phantasia). Second, we discuss imagination as the subject matter of the intellectual virtues, which facilitate cognition and judgment. The development of imagination is the foundation of his vision of education not only on the natural but also on the supernatural level. Third, we explore Aquinas' moral assessment of imaginative art and finally its influence on shaping the character. This influence occurs on two levels: it is assessed from the perspective of charity, justice, prudence and purity, namely to what extent the art serves these values, whereas the second criterion is beauty. [ABSTRACT FROM AUTHOR]