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Monday, May 28, 2012

0227: Salvation History: An Interweaving of Particularity and Universality




Entry 0227: Salvation History: An Interweaving of Particularity and Universality



“The history of salvation begins with the choice of a man, Abraham, and a people, Israel, but its scope is universal, the salvation of all peoples. The history of salvation has always been marked by this interweaving of particularity and universality” (Pope Benedict XVI, Reflection before the Recitation of Regina Caeli, 17 May 2009).

“Universality is always a transcending of ourselves, a renunciation of something that is ours” (Pope Benedict XVI, Homily during the Celebration of Palm Sunday of the Passion of Our Lord, 5 April 2009).



Monday, May 21, 2012

0226: Actus Essendi and Aristotelian forms




Entry 0226: Actus Essendi and Aristotelian forms 


In his Hans Urs von Balthasar and Protestantism, Rodney Howsare writes:
“Aquinas’s treatment of Aristotle is incomprehensible apart from his distinctively Christian understanding of creation.

“Gilson never tired of ponting out the transformation of Aristotle’s thought at the hands of Thomas. (Etienne Gilson, Being and Some Philosophers (Toronto, Canada: Pontifical Institute of Mediaeval Studies, 1949), 154: ‘The better to recapture his message, we must first consider the essential transformation which the Aristotelian notion of metaphysics underwent in Thomas Aquinas’ own doctrine.’)

“For Aristotle, the most primal category is essence, or what makes a thing belong to a certain category. For instance, what is most important about a bear is its ‘bear-ness’. This essence is what persists in spite of any accidental differences between individual bears.

“But this is not true for Aquinas: building on God’s revelation of his name to Moses in the book of Exodus – ‘I am’ – Aquinas understands the act of being (esse) as the most important aspect of a thing.

“For instance, although a bear is a bear because its essence dictates that it should be, a bear is because of an act of being.

“For Aristotle, ‘form’ determines what a thing is; he knows of no act superior to form.

“But Aquinas posits above the form and act of that form, and is, to this degree, no longer an Aristotelian. (See, Gilson, Being and Some Philosophers, 154-89, and the discussion of analogy in Edward T. Oakes, Pattern of Redemption: The Theology of Hans Urs von Balthasar (New York: Continuum, 1994), 15-44.)” (1)

Note

(1)  Rodney Howsare, Hans Urs von Balthasar and Protestantism (New York: T & T Clark International, 2005), 80.


Monday, May 14, 2012

0225: Actus Essendi in www.docstoc.com



Entry 0225: Actus Essendi in www.docstoc.com 


Documents and Resources for Small Businesses and Professionals
reports on actus essendi.

Here is the link:

http://www.docstoc.com/docs/89847340/Actus_Essendi



Monday, May 7, 2012

0224: The Self-Evident Connotation of the
Actus Essendi (XI)





Entry 0224: The Self-Evident Connotation of the
Actus Essendi
(XI)


In a review of Ralph McInerny’s Boethius and Aquinas, R. D. DiLorenzo writes:
Diversum est esse et id quod est [is] the principal axiom in De Hebdomadibus. … It is self-evident to Boethius and Thomas that for a thing to be and what it is differ. …

“The tractate De Hebdomadibus … is designed to show that substances are good in that they are but are not, for all that, substantial goods and, furthermore, require, in order both to be and to be good, a first substantial good and existence that everyone calls God. The argument is developed according to a set of axioms which are self-evident. … Diversum est esse et id quod est is the first of these arguments. …

“As Aquinas sequentially brings the axioms to bear on one another, he shows how the diversity between esse and id quod est is, first, a diversity arising from different ways of signifying some one thing in speech. … However, the diversity is not only logical but real.” (1)

Note

(1)  R. D. DiLorenzo, “Boethius and Aquinas. By Ralph McInerny. Washington, D.C. The Catholic University of America Press, 1990. Pp. xiv + 268,” Book Review in American Catholic Philosophical Quarterly 67 (1993): 258-263.