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Subsection
Where Reformed Agreed & Disagreed with Aquinas
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Order of Contents
Whole
Medieval
Post-Reformation
1800-1900’s
2000’s
Specific Doctrines
Special Topics
Biblio
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Whole of Church History’s Reception of Aquinas
Books
2000’s
eds. Svensson, Manfred & David Vandrunen – Aquinas Among the Protestants Pre (Blackwell, 2017) 336 pp. ToC Intro
eds. Levering, Matthew & Marcus Plested, The Oxford Handbook of the Reception of Aquinas (Oxford University Press, 2021)
Buy, David – “Sixteenth-Century Reception of Aquinas by Luther & Lutheran Reformers”
Sytsma, David – ‘Sixteenth-Century Reformed Reception of Aquinas’
Truman, Carl R. – “The Reception of Thomas Aquinas in Seventeenth-Century Reformed Orthodoxy & Anglicanism”
Mayes, Benjamin T. G. – “Seventeenth-Century Lutheran Reception of Aquinas”
Duby, Steven J. – “Eighteenth- & Nineteenth-Century Reformed, Anglican, & Lutheran Reception of Aquinas”
van Drunen, David – “The Contemporary Reception of Aquinas on the Natural Knowledge of God”
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Medieval Reception of Aquinas
Quotes
Richard Cross
‘An Accidental Reformation?’ in Hanover Review, 3.1 (2024)
“A guiding presupposition [of Matthew Barrett’s The Reformation as Renewal] is that the intellectual life of the second half of the thirteenth century was ‘characterized by a Thomistic atmosphere’ and that the later medieval theologians progressively fell away from the classical positions affirmed by Aquinas. Indeed, according to Barrett it was this degeneration away from Thomism in the later middle ages that was a significant catalyst for the Reformation.
As soon as this presupposition is outlined, however, it is possible to see that Barrett’s account has, at the very best, an outdated view of later medieval thought. This kind of ‘decline’ narrative has not been maintained by experts in the thought of the period for many years, despite its persistence among historians whose direct acquaintance with scholastic texts ends with the death of Aquinas. The reason is that, outside the Dominican order (and, for that matter, inside it too at least until the middle of the fifteenth century), there never was a ‘Thomistic atmosphere.’ Why it was ever believed that there was one is not clear to me.
But it is true to say that we do not pervasively find the kind of narrative Barrett reproduces until after Leo XIII’s Aeterni patris of 1879, and it is hard to avoid the conclusion that this encyclical itself had something to do with bringing about the anachronistic centering of Aquinas in our medieval intellectual history. This was no doubt an unintended consequence of Leo’s action, since it is clear enough that Leo’s motivation had to do with an appraisal of Aquinas’s intellectual weight, not of his influence on later medieval theology and philosophy.”
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Edward Feser
‘The Thomistic tradition, Part I’ (2009)
“The controversy over Aristotelianism hardly ended with Aquinas’s work, much less with his death. In 1270, while Aquinas was still alive, Stephen Tempier, the bishop of Paris, had condemned several propositions associated with Averroism, though these did not include any defended by Aquinas. But after Aquinas’s death, in 1277, Tempier went on to condemn 219 propositions, some of which were clearly to be found in Aquinas. This led Albert the Great to come to Paris to defend his former student, and other Dominicans also threw themselves into the task of upholding the doctrine of their fellow friar. Indeed, the study of Aquinas was to become mandatory within the order.
This Dominican defense and consolidation of Aquinas’s teaching beginning just after his death is sometimes taken by historians to constitute the beginning of the first of three periods in the history of Thomism. That it was successful is evidenced by the facts that Aquinas was declared a saint by Pope John XXII in 1323, and that two years later, in 1325, Tempier’s condemnations of 1277 were revoked by his successor.
Just as Dominicans had generally defended Aquinas, members of the Franciscan order had been among his fiercest critics. The rivalry between the two orders would only become more bitter as a result of the influence of the Franciscan thinkers John Duns Scotus (c. 1266-1308) and William of Ockham (c. 1287-1347). Scotus and Ockham tended toward voluntarism, which emphasizes God’s will over his intellect and thus makes his actions more impenetrable to our rational understanding than they are on Aquinas’s account. Ockham is famously associated with nominalism, which denies the existence of universals.
From the Thomistic point of view, these doctrines threaten to undermine the intelligibility of the world and the rational foundations of ethics and of our knowledge of God. Aquinas’s positions were ably defended against them by the likes of John Capreolus (1380-1444), who became known as princeps Thomistarum or ‘foremost Thomist.’
A second period in the history of Thomism is sometimes dated roughly from the period of the Protestant Reformation and the Council of Trent (1545-63)…”
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Post-Reformation’s Reception of Aquinas
See also ‘Specific Doctrines’ below.
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Intro
Quote
Jordan J. Ballor
‘The Prophetic Role of The Protestant Reformation’ (2024) in Hanover Review, vol. 3, no. 1 (2024)
“It may well be, and I find it convincing, that there is a great deal of continuity between the mainstream of Protestant reformers, especially in the Reformed tradition, and the thought of Thomas Aquinas, on a wide variety of points, some metaphysical, some doctrinal, and some moral and practical.
But it is not the case that the Reformers as such were concerned with being faithful Thomists. The teaching of Thomas Aquinas, whether engaged directly or filtered through various traditions and appropriated as such, was of instrumental value to the Reformers. The point for the Reformers in engaging Thomas was not so that they could become more faithful Thomists. Rather, they used Thomas to the extent that they found Thomas and his teachings helpful in clarifying the true teachings of the church and necessary reforms.
The same is true, mutatis mutandis, for other predecessors, whether Bernard of Clairvaux, Duns Scotus, or Gregory of Rimini, which explains in part the persistent eclecticism of the Reformers—considered both individually and corporately—even where there is more or less clear dependence or reliance on an earlier authority.
In this way, there is the potential for misunderstanding if something identified as Reformed Thomism or Calvinist Thomism is taken to mean that there was a self-styled attempt by Reformed theologians to be Thomists in the sixteenth or seventeenth centuries…
The ‘sounder scholastics’ (like Thomas) are put to positive use more often essentially because they are sounder. But where a Reformer thinks that Thomas is mistaken or not helpful, there is little hesitation to depart from (or ignore) his thought.”
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Articles
Donnelly, John Patrick – ‘Calvinist Thomism’ Pre in Viator, no. 7 (Jan 1, 1976), pp. 441-55
Haines, David
‘The Use of Thomas Aquinas & Aristotle in Reformed Theology’ 13 pp.
‘The Use of Aquinas in Early Protestant Theology’ in ed. David Haines, Without Excuse (Davenant Press, 2020)
eds. Levering, Matthew & Marcus Plested, The Oxford Handbook of the Reception of Aquinas (Oxford University Press, 2021)
Buy, David – “Sixteenth-Century Reception of Aquinas by Luther & Lutheran Reformers”
Sytsma, David – ‘Sixteenth-Century Reformed Reception of Aquinas’
Truman, Carl R. – “The Reception of Thomas Aquinas in Seventeenth-Century Reformed Orthodoxy & Anglicanism”
Mayes, Benjamin T. G. – “Seventeenth-Century Lutheran Reception of Aquinas”
Sytsma, David – ‘Abstract & Bibliography’ of ‘Sixteenth-Century Reformed Reception of Aquinas’ in The Oxford Handbook of the Reception of Aquinas (2021), pp. 121-43
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Books
Vos, Arvin – Aquinas, Calvin & Contemporary Protestant Thought: A Critique of Protestant Views on the Thought of Thomas Aquinas (Christian University Press, 1985) 195 pp. ToC
Cleveland, Christopher – Thomism in John Owen Pre (Routledge, 2013) 170 pp. ToC
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Quote
Edward Feser
‘The Thomistic tradition, Part I’ (2009)
“A second period in the history of Thomism is sometimes dated roughly from the period of the Protestant Reformation and the Council of Trent (1545-63) which was called in reaction against it. Thomas de Vio, also known as Cardinal Cajetan (1469-1534), produced a major commentary on the Summa Theologiae that would have a decisive influence upon the general understanding of Aquinas’s doctrines. Cajetan’s emphasis on continuity with Aquinas’s own positions was followed by later commentators such as Dominic Banez (1528-1604), and John Poinsot (1589-1644), who would come to be known as John of St. Thomas.
This contrasted with the tendency of thinkers from the new Jesuit order, such as Luis de Molina (1535-1600) and Francisco Suarez (1548-1617), to combine Aquinas’s thought with various non-Thomistic elements. These different tendencies, roughly associated with Dominicans and Jesuits respectively, gave rise to sometimes heated doctrinal disputes, the most famous being the controversy over grace, free will, and divine foreknowledge.
Ancient and medieval philosophy in general, and Thomism in particular, emphasized metaphysics over epistemology, and objective reality over our subjective awareness of it. The right order of inquiry, from this point of view, is first to determine the nature of the world and the place of human beings within it, and then on that basis to investigate how human beings come to acquire knowledge of the world.
Modern philosophy, beginning with Rene Descartes (1596-1650), reverses this approach, tending as it does to start with questions about how we can come to have knowledge of the world and only then going on to consider what the world must be like, based on an account of our knowledge of it. In particular, both Descartes’ rationalism and the empiricism of writers like Locke, Berkeley, and Hume begin with the individual conscious subject or self, develop a theory about how that self can know anything, and then determine what reality in general must be like in line with their respective theories of knowledge.
One result of this subjectivist method was to make objective reality and common sense problematic in a way they had not been for Aristotle and Aquinas; skepticism thus came to seem a serious threat, and idealism (the view that the material world is an illusion and that mind alone is real) came to seem a serious option.
Another consequence was that even when some sort of objective reality was acknowledged, doubts were raised about the possibility of knowing much about it beyond what the senses could tell us directly. Accordingly, grand metaphysical systems of the sort presented by Plato, Aristotle, and Aquinas were called into question. The philosophy of Immanuel Kant (1724-1804) was an especially influential expression of hostility to traditional metaphysics, distinguishing as it does between ‘phenomena’ (the world as it appears to us, of which we can have knowledge) and ‘noumena’ (the world as it exists in itself, which we cannot know).”
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1800 to 1900’s Reception of Aquinas
Articles
Romanist Sacred Congregation of Studies – ‘The Twenty-Four Fundamental Theses Of Official Catholic Philosophy’ (1914) with commentary by P. Lumbreras The theses are divided into 3 subsections: ontology, cosmology, psychology.
The Roman Church adopted these 24 points of Thomist philosophy in 1914.
eds. Levering, Matthew & Marcus Plested, The Oxford Handbook of the Reception of Aquinas (Oxford University Press, 2021)
Duby, Steven J. – “Eighteenth- & Nineteenth-Century Reformed, Anglican, & Lutheran Reception of Aquinas”
van Drunen, David – “The Contemporary Reception of Aquinas on the Natural Knowledge of God”
Geisler, Norman – ‘Does Thomism Lead to Catholicism?’ 24 paragraphs
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Book
Vos, Arvin – Aquinas, Calvin & Contemporary Protestant Thought: A Critique of Protestant Views on the Thought of Thomas Aquinas (Christian University Press, 1985) 195 pp. ToC
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Quote
Edward Feser
‘The Thomistic tradition’, pt. 1 & 2 (2009)
“Nineteenth-century Thomists like Joseph Kleutgen (1811-83) sought to revive the Aristotelian-Thomistic tradition in the face of these modern developments, and their efforts were massively aided by Pope Leo XIII’s encyclical Aeterni Patris (1879), which called for a renewal of Thomism, and of Scholastic philosophy in general. The result was a Neo-Thomistic and Neo-Scholastic movement which marked a third phase in the history of Thomism, dominated Roman Catholic thought until the Second Vatican Council (1962-65), and has dramatically influenced the modern understanding of Aquinas’s thought down to the present day.
Several schools of thought describing themselves as ‘Thomistic’ have developed over the course of the last century or so, each representing a different response to the characteristic themes and assumptions of modern philosophy. Since they have had such a profound influence on the contemporary debate over Aquinas’s thought, it will be worthwhile briefly to describe the main positions:
1. Neo-Scholastic Thomism: The dominant tendency within Thomism in the first decades after the revival sparked by Leo’s encyclical, this approach is reflected in many of the manuals and textbooks widely in use in Roman Catholic colleges and seminaries before Vatican II. Due to its emphasis on following the interpretative tradition of the great commentators on Aquinas (such as Capreolus, Cajetan, and John of St. Thomas) and associated suspicion of attempts to synthesize Thomism with non-Thomistic categories and assumptions, it has also sometimes been labeled “Strict Observance Thomism.” Still, its focus was less on exegesis of the historical Aquinas’s own texts than on carrying out the program of deploying a rigorously worked out system of Thomistic metaphysics in a wholesale critique of modern philosophy. Its core philosophical commitments are summarized in the famous “Twenty-Four Thomistic Theses” approved by Pope Pius X. Reginald Garrigou-Lagrange (1877-1964) is perhaps its greatest representative.
2. Existential Thomism: Etienne Gilson (1884-1978), the key proponent of this approach to Thomism, tended to emphasize the importance of historical exegesis but also to deemphasize Aquinas’s continuity with the Aristotelian tradition, highlighting instead the originality of Aquinas’s doctrine of being or existence. He was also critical of the Neo-Scholastics’ focus on the tradition of the commentators, and given what he regarded as their insufficient emphasis on being or existence accused them of ‘essentialism’ (to allude to the other half of Aquinas’s distinction between being and essence). Gilson’s reading of Aquinas as putting forward a distinctively ‘Christian philosophy’ tended, at least in the view of his critics, to blur Aquinas’s distinction between philosophy and theology.
Jacques Maritain (1882-1973) introduced into Thomistic metaphysics the notion that philosophical reflection begins with an ‘intuition of being,’ and in ethics and social philosophy sought to harmonize Thomism with personalism and pluralistic democracy. Though “existential Thomism” was sometimes presented as a counterpoint to modern existentialism, the main reason for the label is the emphasis this approach puts on Aquinas’s doctrine of existence. Contemporary proponents include Joseph Owens and John F. X. Knasas.
3. Laval or River Forest Thomism: This approach emphasizes the Aristotelian foundations of Aquinas’s philosophy, and in particular the idea that the construction of a sound metaphysics must be preceded by a sound understanding of natural science, as interpreted in light of an Aristotelian philosophy of nature. Accordingly, it is keen to show that modern physical science can and should be given such an interpretation. Charles De Koninck (1906-1965), James A. Weisheipl (1923-1984), William A. Wallace, and Benedict Ashley are among its representatives. It is sometimes called “Laval Thomism” after the University of Laval in Quebec, where De Koninck was a professor.
The alternative label “River Forest Thomism” derives from a suburb of Chicago, the location of the Albertus Magnus Lyceum for Natural Science, whose members are associated with this approach. It is also sometimes called ‘Aristotelian Thomism’ (to highlight its contrast with Gilson’s brand of existential Thomism) though since Neo-Scholastic Thomism also emphasizes Aquinas’s continuity with Aristotle, this label seems a bit too proprietary. (There are writers, like the contemporary Thomist Ralph McInerny, who exhibit both Neo-Scholastic and Laval/River Forest influences, and the approaches are not necessarily incompatible.)
4. Transcendental Thomism: Unlike the first three schools mentioned, this approach, associated with Joseph Marechal (1878-1944), Karl Rahner (1904-84), and Bernard Lonergan (1904-84), does not oppose modern philosophy wholesale, but seeks to reconcile Thomism with a Cartesian subjectivist approach to knowledge in general, and Kantian epistemology in particular. It seems fair to say that most Thomists otherwise tolerant of diverse approaches to Aquinas’s thought tend to regard transcendental Thomism as having conceded too much to modern philosophy genuinely to count as a variety of Thomism, strictly speaking, and this school of thought has in any event been far more influential among theologians than among philosophers.
5. Lublin Thomism: This approach, which derives its name from the University of Lublin in Poland where it was centered, is also sometimes called “phenomenological Thomism.” Like transcendental Thomism, it seeks to combine Thomism with certain elements of modern philosophy, though in a way that is less radically revisionist. In particular, it seeks to make use of the phenomenological method of philosophical analysis associated with Edmund Husserl and the personalism of writers like Max Scheler in articulating the Thomist conception of the human person. Its best-known proponent is Karol Wojtyla (1920-2005), who went on to become Pope John Paul II.
6. Analytical Thomism: This newest approach to Thomism is described by John Haldane… its key proponent, as ‘a broad philosophical approach that brings into mutual relationship the styles and preoccupations of recent English-speaking philosophy and the concepts and concerns shared by Aquinas and his followers’ (from the article on ‘analytical Thomism’ in The Oxford Companion to Philosophy, edited by Ted Honderich). By ‘recent English-speaking philosophy’ Haldane means the analytical tradition founded by thinkers like Gottlob Frege, Bertrand Russell, G. E. Moore, and Ludwig Wittgenstein, which tends to dominate academic philosophy in the English-speaking world.
Elizabeth Anscombe (1919-2001) and her husband Peter Geach are sometimes considered the first ‘analytical Thomists,’ though (like most writers to whom this label has been applied) they did not describe themselves in these terms, and as Haldane’s somewhat vague expression ‘mutual relationship’ indicates, there does not seem to be any set of doctrines held in common by all so-called analytical Thomists. What they do have in common seems to be that they are philosophers trained in the analytic tradition who happen to be interested in Aquinas in some way; and the character of their ‘analytical Thomism’ is determined by whether it tends to stress the ‘analytical’ side of analytical Thomism, or the ‘Thomism’ side, or, alternatively, attempts to emphasize both sides equally.”
[For more on Analytical Thomism and a bibliography on the schools of thought, see the rest of Feser, ‘The Thomist tradition, Part II’.]
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Post-2000 Reception of Aquinas
Articles
Reeves, Ryan – ‘The Significance of Thomas Aquinas’ (2013) Ligonier Ministries
Muller, Richard
‘Aquinas Reconsidered’, pt. 1, 2, 3 (2018) at Reformation21 being a review of K. Scott Oliphint’s book, Thomas Aquinas
This is the popular, shorter version of Muller’s review of K. Scott Oliphint’s book, Thomas Aquinas (2017). For the full academic review, see below.
“Reading Aquinas from a Reformed Perspective: a Review Essay” in Calvin Theological Journal, 53.2 (2018), pp. 255-88
This is the full length version of Muller’s critique of K. Scott Oliphant’s book, Thomas Aquinas (2017).
van Drunen, David – ‘The Contemporary Reception of Aquinas on the Natural Knowledge of God’ in eds. Matthew Levering & Marcus Plested, The Oxford Handbook of the Reception of Aquinas (Oxford University Press, 2021)
Sytsma, David – ‘Appreciating & Appropriating a ‘Sounder Scholastic’’ in Credo Magazine, vol. 12, issue 2 (2022) 15 paragraphs
Ballor, Jordan J. – ’Why did Reformed Scholastics Retrieve Aquinas?’ in CredoMag, vol. 14, issue 1 (2023) 24 paragraphs
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Book
What can Protestants Learn from Thomas Aquinas? Credo Magazine, vol. 12, issue 2 (2022)
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Aquinas’s Reception on Specific Doctrines in the Post-Reformation
See especially ‘Where the Reformed Agreed & Disagreed with Aquinas’.
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Order of Contents
Hermeneutics
Philosophy
Ethics
Natural Theology & Law
God
Predestination
Christology
Grace
Faith
Justification
Magistracy
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Hermeneutics
Sytsma, David – ‘Thomas Aquinas & Reformed Biblical Interpretation: The Contribution of William Whitaker’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants (Wiley-Blackwell, 2017), pp. 49-74 with ‘Abstract & Bibliography’
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Philosophy
Muller, Richard A. – ‘Not Scotist: Understandings of Being, Univocity & Analogy in Early Modern Reformed Thought’ (2015) 24 pp. in Reformation & Renaissance Review: Journal of the Society for Reformation Studies (Aug 2012), vol. 14, issue 2, pp. 127-50
Kilcrease, Jack – ‘Johann Gerhard’s Reception of Thomas Aquinas’s Analogia Entis’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 109-29
Johnson, Charles – ‘Are the Reformed Philosophically Thomist [on Universals? No]’ (2023) 15 paragraphs
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Ethics
Articles
eds. Manfred Svensson & David Vandrunen – Aquinas Among the Protestants Pre (Blackwell, 2017)
Allen, Michael – ‘The Active & Contemplative Life: the Practice of Theology’, pp. 189-207
Westberg, Daniel – ‘The Influence of Aquinas on Protestant Ethics’, pp. 267-87
Chaplin, Jonathan – ”Justice,’ the ‘Common Good’ & the Scope of State Authority: Pointers to Protestant-Thomist Convergence’, pp. 287-307
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Natural Theology & Law
Articles
Muller, Richard A. – ‘The Dogmatic Function of St. Thomas’ “Proofs”: A Protestant Appreciation’ in Fides et Historia 24/2 (1992), pp. 15-29
van Drunen, David – ‘The Contemporary Reception of Aquinas on the Natural Knowledge of God’ in eds. Matthew Levering & Marcus Plested, The Oxford Handbook of the Reception of Aquinas (Oxford University Press, 2021)
eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017)
Kirby, Torrance – ‘Richard Hooker & Thomas Aquinas on Defining Law’, pp. 91-109
Rehnman, Sebastian – ‘Philosophy Explored’, pp. 169-89
Helm, Paul – ‘Nature & Grace’, pp. 229-49
Littlejohn, Bradford – ’Vestiges of the Divine Light’: Girolamo Zanchi, Richard Hooker & a Reformed Thomistic Natural Law Theory’ in Perichoresis 20, no. 2 (2022), pp. 43-62
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Book
Seung Joo Lee, The Orders of Nature & Grace: Thomistic Concepts in the Moral Thought of Franciscus Junius (1545–1602) Ph.D. diss. (Vrije Universiteit, 2021)
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God
Goris, Harm – ‘Thomism in Zanchi’s Doctrine of God’ in Reformation & Scholasticism: an Ecumenical Enterprise Ref (Baker Academic, 2001)
Cleveland, Christopher – ch. 2, ‘The Thomistic Concept of God as Pure Act in John Owen’ in Thomism in John Owen Pre (Routledge, 2013), pp. 27-69
Muller, Richard A. – ’Calvinist Thomism Revisited: William Ames (1576–1633) & the Divine Ideas’ in From Rome to Zurich, between Ignatius & Vermigli: Essays in Honor of John Patrick Donnelly, SJ, eds. Kathleen M. Comerford, Gary W. Jenkins & W.J. Torrance Kirby (Leiden: Brill, 2017), pp. 103-20
Swain, Scott R. – ‘On Divine Naming’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 207-29
Johnson, Charles
‘No, Roman Catholic authors are not better on the doctrine of God’ (2023) 12 paragraphs
‘Reforming the Doctrine of the Trinity’ (2021) 5 paragraphs
“It is a common thought among the Reformed that there are no meaningful differences between our views and those of the Roman Catholic church on the doctrine of God and of the Trinity…”
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Predestination
Sytsma, David
’Vermigli Replicating Aquinas: An Overlooked Continuity in the Doctrine of Predestination’ in Reformation & Renaissance Review, 20, no. 2 (2018), pp. 155-67 with a bibliography
Intro to ch. 9, ‘Aquinas in Service of Dordt: John Davenant on Predestination, Grace & Free Choice’ in Beyond Dordt & De Auxiliis: the Dynamics of Protestant & Catholic Soteriology in the Sixteenth & Seventeenth Centuries, eds. Ballor, Gaetano & Sytsma (Brill, 2019), pp. 1619-99
Johnson, Charles – ‘Thomas & Tulip’ (2020) 18 paragraphs
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Christology
Articles
Drake, K.J. – ‘Beyond the Flesh: Why Aquinas is Both a Beacon & a Bridge for Orthodox Christology’ in Credo Magazine, vol. 12, issue 2 (2022)
Cleveland, Christopher – ‘Thomism in the Christology of John Owen’ in Thomism in John Owen Pre (Routledge, 2013), pp. 121-53
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Book
Spencer, Stephen – Reformed Scholasticism in Medieval Perspective: Thomas Aquinas & Francois Turrettini on the Incarnation PhD diss. (Michigan State Univ., 1988) 285 pp.
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Grace
Articles
Helm, Paul – ‘Nature & Grace’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 229-49
Fesko, J.V. – ‘Aquinas’s Doctrine of Justification & Infused Habits in Reformed Soteriology’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 249-67
Cleveland, Christopher – Thomism in John Owen Pre (Routledge, 2013)
ch. 3, ‘The Thomistic Concept of Infused Habits in John Owen’, pt. 1, pp. 69-91
ch. 4, ‘The Thomistic Concept of Infused Habits of Grace in John Owen’, pt. 2, pp. 91-121
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Book
Seung Joo Lee, The Orders of Nature & Grace: Thomistic Concepts in the Moral Thought of Franciscus Junius (1545–1602) Ph.D. diss. (Vrije Universiteit, 2021)
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Faith
Parker, Eric M. – ‘‘Fides mater virtutum est’ [Faith is the mother of the virtues]: Peter Martyr Vermigli’s disagreement with Thomas Aquinas on the ‘form’ of the virtues’ Abstract in Reformation & Renaissance Review 15 (1), pp. 54-67
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Justification
Articles
Fesko, J.V.
‘Aquinas’s Doctrine of Justification & Infused Habits in Reformed Soteriology’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 249-67
‘Should Old Aquinas Be Forgot? Infused Habits & the Doctrine of Salvation’ [with respect to John Owen] in Credo Magazine, vol. 12, issue 2 (2022)
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Magistracy
Chaplin, Jonathan – ”Justice,’ the ‘Common Good’ & the Scope of State Authority: Pointers to Protestant-Thomist Convergence’ in eds. Manfred Svensson & David Vandrunen – Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 287-307
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Special Topics
In Lutheranism
eds. Levering, Matthew & Marcus Plested, The Oxford Handbook of the Reception of Aquinas (Oxford University Press, 2021)
Buy, David – “Sixteenth-Century Reception of Aquinas by Luther & Lutheran Reformers”
Mayes, Benjamin T. G. – “Seventeenth-Century Lutheran Reception of Aquinas”
Duby, Steven J. – “Eighteenth- & Nineteenth-Century Reformed, Anglican, & Lutheran Reception of Aquinas”
Kilcrease, Jack – ‘Johann Gerhard’s Reception of Thomas Aquinas’s Analogia Entis’ in eds. Manfred Svensson & David Vandrunen, Aquinas Among the Protestants Pre (Blackwell, 2017), pp. 109-29
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Bibliography
Quote
Edward Feser, ‘The Thomist tradition, Part II’ (2009) This bibliography is related to Feser’s quote above in the 1800 to 1900’s section.
“Treatments of the history of and various schools of thought within Thomism can be found in:
Romanus Cessario, A Short History of Thomism (Catholic University of America Press, 2003);
Helen James John, The Thomist Spectrum (Fordham University Press, 1966);
Fergus Kerr, After Aquinas: Versions of Thomism (Blackwell, 2002);
Ralph M. McInerny, Thomism in an Age of Renewal (University of Notre Dame Press, 1968);
and Brian J. Shanley, The Thomist Tradition (Kluwer, 2002).
Useful collections of essays can be found in:
Victor Brezik, ed., One Hundred Years of Thomism: Aeterni Patris and Afterwards, A Symposium (Center for Thomistic Studies, 1981);
Deal W. Hudson and Dennis Wm. Moran, eds., The Future of Thomism (American Maritain Association, 1992);
and the series Thomistic Papers published by the Center for Thomistic Studies at the University of St. Thomas in Houston, Texas.
Jacques Maritain, St. Thomas Aquinas (Meridian Books, 1958) contains a useful collection of papal statements on the significance of Aquinas for Roman Catholic thought. Gerald A. McCool has developed a controversial interpretation of the recent history of Thomism in a series of books; see his Nineteenth-Century Scholasticism: The Search for a Unitary Method (Fordham University Press, 1989); From Unity to Pluralism: The Internal Evolution of Thomism (Fordham University Press, 1989); and The Neo-Thomists (Marquette University Press, 1994). His interpretation is debated in John F. X. Knasas, ed., Thomistic Papers VI (Center for Thomistic Studies, 1994).
The Neo-Scholastic approach to Aquinas is summarized in Reginald Garrigou-Lagrange, Reality: A Synthesis of Thomistic Thought (B. Herder Co., 1950; reprinted by Ex Fontibus Co., 2006). A recent treatment of Garrigou-Lagrange’s thought is Richard Peddicord, The Sacred Monster of Thomism: An Introduction to the Life and Legacy of Reginald Garrigou-Lagrange, O. P. (St. Augustine’s Press, 2005).
Presentations of existential Thomism can be found in Etienne Gilson, Being and Some Philosophers (Pontifical Institute of Medieval Studies, 1952) and Jacques Maritain, Existence and the Existent (Vintage Books, 1966). John F. X. Knasas, Being and Some Twentieth-Century Thomists (Fordham University Press, 2003) is a recent defense and Ralph McInerny, Praeambula Fidei: Thomism and the God of the Philosophers (Catholic University of America Press, 2006) a recent critique.
Two recent introductions to Laval/River Forest Thomism are The Writings of Charles De Koninck, Volume 1, edited and translated by Ralph McInerny (University of Notre Dame Press, 2008) and Benedict M. Ashley, The Way toward Wisdom: An Interdisciplinary and Intercultural Introduction to Metaphysics (University of Notre Dame Press, 2006).
For transcendental Thomism, see Joseph Donceel, ed., A Marechal Reader (Herder and Herder, 1970).
For Lublin Thomism, see Rocco Buttiglione, Karol Wojtyla: The Thought of the Man Who Became Pope John Paul II (Eerdmans, 1997).
For analytical Thomism, see the chapter on Aquinas in G. E. M. Anscombe and P. T. Geach, Three Philosophers (Basil Blackwell, 1961); John Haldane, ed., Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions (University of Notre Dame Press, 2002); The Monist, Vol. 80, No. 4 (1997), a special issue on Analytical Thomism edited by Haldane; and Craig Paterson and Matthew S. Pugh, eds., Analytical Thomism: Traditions in Dialogue (Ashgate, 2006).”
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Related Pages
Contra Medieval Theology’s Errors
Thomism & Scholastic Philosophy
On the Use of Reason in Theology