By Amy Livingstone
Papers offered on the 11th foreign convention on Patristic experiences held in Oxford 1991 (see additionally Studie Patristica 25, 26, 27 and 28). The successive units of Studia Patristica comprise papers brought on the foreign meetings on Patristic reviews, which meet for per week as soon as each 4 years in Oxford; they're held lower than the aegis of the Theology college of the collage. individuals of those meetings come from world wide and so much supply papers. those variety over the entire box, either East and West, from the second one century to a bit at the Nachleben of the Fathers. the bulk are brief papers facing a few small and possible aspect; they increase and infrequently unravel questions on the authenticity of files, dates of occasions, and such like, and a few unveil new texts. The smaller variety of longer papers positioned such issues into context and point out wider traits. the total displays the country of Patristic scholarship and demonstrates the power and recognition of the topic.
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Extra info for Studia Patristica Vol. XXIV Historica, Theologica et Philosophica, Gnostica
22), 2 v. (Paris 1933–47); Busa, v. 1. Summa contra gentiles. A synthesis covering the entire range of Catholic truth specifically for defending the faith, apparently intended for the use of Dominican missionaries in Spain; begun possibly in 1258, completed certainly by 1264 (Grabmann, 270–272). 13–15 (Turin manual, Rome 1934); Busa, v. 2. English: On the Truth of the Catholic Faith, tr. A. C. , 5 v. (New York 1955–56). Summa theologiae. Aquinas’s main work, written for students of theology to replace conventional theological syntheses of the time; unique in its plan, whereby theology first attained the status of a science; begun in 1265 or 1266 and left incomplete in 1273; the supplement that purposes to bring the work to its completion is extracted NEW CATHOLIC ENCYCLOPEDIA THOMAS AQUINAS, ST.
According to ERASMUS, there was no theologian equal in industry, or more balanced in genius, or more solid in learning. G. W. LEIBNIZ admired the solidity of his doctrine, and C. WOLFF praised the keenness of his intelligence. A. von HARNACK attested to his brilliance, as did R. Eucken in giving at least indirect testimony to the strength of the Thomistic revival that was taking place in his lifetime (ibid. 85–89; S. Ramírez, 20). But it remained for the more recent popes, from Leo XIII to Pius XII, to accord the fullest possible approbation to the teaching of St.
LOUIS IX. Although both Thomas and Bonaventure lectured for some months in their respective colleges as regent masters, the university refused to recognize their status. On Oct. 23, 1256, Pope Alexander sent a lengthy letter to the university, sternly commanding the recalcitrant administration, among other things, ‘‘to receive, insofar as it is within their power, into the academic community and into the University of Paris, the Friars Preachers and Minors now stationed in Paris, and also their students; and in particular and by name, the Friars, Thomas of Aquino, of the Order of Preachers, and Bonaventure, of the Order of Minors, as Doctors of Theology’’ (Chartularium universitatis Parisiensis 1:339).
Studia Patristica Vol. XXIV Historica, Theologica et Philosophica, Gnostica by Amy Livingstone