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Aquinas'notion of friendship and its relevance to eternal happiness. What is happiness? What is its nature and character both here and in the hereafter? Is it attainable? What is the nature and character of friendship? Is it possible? Why is it so integral to happiness, the goal of man, in such a way as to say no one can be called happy who is without friends?
This course introduces some of the key elements in Aristotle's thought. It will consider, among other things, Aristotle on language, logic, “first philosophy” or “wisdom”, and effective choice and action. In the appendices, Aristotle on language and logic in the Organon, on nature in the Physics, on “first philosophy” or “wisdom” in the Metaphysics, and on effective choice and action in the Nichomachean Ethics will be considered.
Law is a juridical system that organizes the social aspects of humankind. For that reason the
systematic oranization, the content and the governing principle of canon law and its different
branches should and do conform to how well the Church’s social dimension and social structures
are understood at each moment in time.
Divine Impassibility: A Thomistic Critique of Jürgen Moltmann’s Staurocentric Trinitarianism
Classical Christian doctrine has always affirmed divine impassibility, that is, God, in his divine nature, does not suffer. However, this doctrine has been subjected to criticism by some modern passibilist theologians. The thoughts of Saint Thomas Aquinas offer us insights in responding to such passibilist theologians, for divine compassion is grounded on divine impassibility.
Considering that the divine revelation always takes place in the form of symbols and within human experience, I also study O’Collins’ understanding of symbols and experience, and their relationship with the divine revelation.
How can we access the reality of revelation when both symbols and experience are historically, socially,and religiously conditioned and limited? What is the role of symbols in both the communication of the divine revelation by God and its experience by human beings?
The modern epistemological problem has two aspects:
1. The opposition between science and philosophy or truth and error. We find this basically in Descartes and Kant.
2. The conflict between science and science or that of contemporary and classic physics and not an opposition between science and philosophy or truth and error.
The course aims at furnishing the student withe the appropriate tools for a meaningful of the Biblical text, with particular reference to its spiritual, liturgical and pastoral context. The course will further aim at providing a basis familiarity with, and a critical assessment of contemporary exegetical methods.
The Creed (divided in 12 parts) I. Introduction II. I believe – we believe III. In one God, the Father Almighty IV. The Maker of Heaven and Earth V. I believe in one Lord Jesus Christ VI. By the power of the Holy Spirit he was incarnate… VII. For our sake He was crucified… VIII. He rose again on the third day… IX. He ascended into heaven… X. He will come again in glory to judge… XI. I believe in the Holy Spirit… XII. I believe in one, holy, catholic and apostolic Church Conclusion
According to Balthasar, in God, there is a triple k enotic intra-trinitarian relationship. The first kenosis consists in the Father dispossessing himself of his divinity and giving it to the Son. This divine act brings about the procession of the Son as the second possibility of being in one divine nature. The second kenosis comes about from the fact that the Son can be consubstantial with the Father only in his own self-emptying. The response of the Son to this substantial possession of the divinity is an eternal eucharistia which is as disinterested as the original gift of the Father. Proceeding from the two as their sub sistent ‘We’ is the Spirit who can be God only in his sealing as ‘Person’ this identical self -emptying in the Father and the Son since he is the proclamation and effusion of the love of the Fa ther and the Son. This makes the third kenosis. In sum, the Father’s kenosis to the Son, a nd the kenosis of the Father and the Son to the Holy Spirit correspond to the very essence of G od which can only be love.