Splendid vices? Augustine for and against pagan virtues

Medieval Philosophy and Theology

Volumn 8, Issue 2, 1999, Pages 105-127

  Irwin, T H ^a  

^a Department of Obstetrics Gynecology

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EID: 63149118713     PISSN: 10570608     EISSN: None     Source Type: Journal    
DOI: 10.1017/S1057060899082018     Document Type: Article

References (10)

1. Bayle, Historical and Critical Dictionary: Selections, trans. R. H. Popkin (Indianapolis: Bobbs-Merrill, 1965), p. 401 (Clarification I)
2. See J. Mausbach, Die Ethik des H1. Augustins, 2 vols. (Freiburg: Herder, 1909), II:259. He suggests that the tag is constructed from c. Iul. iv 20 and Retr. i 3.2
3. Baius, Michaeli Baii Opera (Cologne: Egmont, 1696)
4. Alexander VIII, 1690, Errores Iansenistarum. Denz. 2308: "It is necessary for an unbeliever to sin in every work." 2309: "Anyone who hates a sin simply because of its WTongness and inappropriateness to nature, without any reference to the offense against God, truly sins."
5. Trans, in Luther's Works, ed. J. Pelikan, [St Louis: Concordia, 1955-1976], 29:119)
6. Cf. Trin. xiii 10
7. Lottin Eludes de morale, 77, 83-88. The Augsburg Confession (Art. 18) speaks of 'chilis iustitia', citing pseudo-Augustine
8. See Kent, Virtues of the Will, p. 27: Aquinas argued that only supernatural virtues are virtues simpliciter, that these virtues alone direct one to the ultimate end, that they alone are perfect virtues. To that extent he followed Augustine's teachings. Yet he broke with Augustine in arguing that the natural virtues are true virtues even in the absence of charity and other supernatural virtues
9. Cf Lottin, Etudes, 98f
10. and B.J. Shanley, "Aquinas on pagan virtue," Thomist 63 (1999): 553-77 (esp. p. 563, which draws a sharper contrast than I would want to draw between Augustine and Aquinas)