The philosophical approach to God: A neo-Thomist perspective: Second revised edition

The Philosophical Approach to God: A Neo-Thomist Perspective: Second Revised Edition

Volumn , Issue , 2007, Pages 1-163

  Clarke, W Norris ^a  

^a FORDHAM UNIVERSITY   (United States)

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EID: 84895586865     PISSN: None     EISSN: None     Source Type: Book    
DOI: None     Document Type: Book

References (87)

1. See two fine surveys by Gerald A. McCool, SJ, "Twentieth-Century Scholasticism," Journal of Religion 58 (supplement 1978):S198-S221;
2. "The Centenary of Aeterni Patris," Homiletic and Pastoral Review 79 (1979): 8-15.
3. Cf. the systematic and historical study by Otto Muck, SJ, The Transcendental Method, trans. William Seidensticker (New York:Herder and Herder, 1968);
4. "The Logical Structure of Transcendental Method," International Philosophical Quarterly 9 (1969):342-62.
5. Cf. also Helen James John, The Thomist Spectrum (New York: Fordham University Press, 1966);
6. William L. Beaudin, OFM, "The Philosophy of Religion in Transcendental Thomism," The Cord (Siena College) 26 (1976): 172-81.
7. See his Metaphysics, trans. Joseph Donceel (New York: Herder and Herder, 1968).
8. David Tracy, The Achievement of Bernard Lonergan (New York: Herder and Herder, 1970);
9. Hugo Meynell, Introduction to the Philosophy of Bernard Lonergan (New York: Barnes and Noble, 1978).
10. See his Natural Theology (New York: Sheed and Ward, 1962; revised ed., South Bend, Ind.: University of Notre Dame, 1979).
11. John B. Reichmann, SJ, "The Transcendental Method and the Psychogenesis of Being," Thomist 22 (1968): 449-508;
12. Vernon Bourke, "Esse, Transcendence, Law:Three Phases of Recent Thomism," Modern Schoolman 52 (1975-1976): 49-64.
13. See Louis Roberts, The Achievement of Karl Rahner (New York:Herder and Herder, 1967); and the special issue on Rahner of America 123 (October 31, 1970), especially Joseph Donceel, "Rahner's Argument for God," 340-42.
14. Cf. also the recent magistral synthesis by Rahner himself of the philosophical underpinnings of his theology, The Foundations of Christian Faith (New York: Seabury, 1978);
15. Gerald McCool, A Rahner Reader (New York: Seabury, 1975).
16. See the powerful development, just prior to Transcendental Thomism, by Maurice Blondel, in his L'Action (Paris, 1893), and the fine paraphrase and commentary by James Somerville, Total Commitment: Blondel's L'Action, 1893 (Washington, D.C.: Corpus Books, 1968);
17. John McNeill, The Blondelian Synthesis (Leiden:Brill, 1966).
18. On Truth (De Veritate), trans. Robert Mulligan et al. (Chicago:Regnery, 1952), question 22, article 2, response to objection 1. He applies the same notion to the desire of God as the Good. For a modern presentation of the argument for God from the desire of happiness drawn from the texts of St. Thomas, see Umberto degl'Innocenti, OP, "L'argomento 'Ex desiderio beatitudinis' secondo l'Aquinate," Aquinas 6 (1963): 207-24;
19. Stanislaw Kowalczyk, "L'argument eudémologique comme preuve de Dieu," Divus Thomas (Piacenza) 79 (1976), 185-216.
20. Cf. Etienne Gilson, The Christian Philosophy of St. Augustine (New York: Random House, 1960);
21. The Philosophy of St. Bonaventure (Paterson, N.J.: St. Anthony Guild, 1965); also the excellent little work of Efrem Bettoni, St. Bonaventure (South Bend, Ind.:University of Notre Dame, 1964);
22. Ewert Cousins, ed., Bonaventure:The Soul's Journey into God (New York: Paulist, 1978);
23. Bonaventure and the Coincidence of Opposites (Chicago: Franciscan Herald, 1978).
24. Cf. Etienne Gilson, History of Christian Philosophy in the Middle Ages (New York: Random House, 1955), 335-38.
25. The Soul (De Anima), trans. James Rowan (St. Louis: Herder, 1949), article 17.
26. Summa Theologiae, Blackfriars edition (New York: McGraw-Hill, 1964), Part I, question 12, article 12; question 84, article 7.
27. They are found in his Summa Theologiae, Part I, question 2, article 3. Cf. Edward Sillem, Ways of Thinking about God (New York:Sheed and Ward, 1961), for an introduction; and Etienne Gilson, The Christian Philosophy of St. Thomas Aquinas (New York: Random House, 1956).
28. Expositio in S. Joannis Evangelium (Turin: Marietti, 1952), Prologus; Summa contra Gentes, trans. Anton Pegis et al., in On the Truth of the Catholic Faith (New York: Doubleday, 1955): Nook III, chapter 38.
29. Cf., e.g., Thomas Connolly, "The Basis for the Third Proof for the Existence of God," Thomist 17 (1954): 282-99;
30. Thomas G. Pater, "The Question of the Validity of the ThirdWay," in Studies in Philosophy and the History of Philosophy, ed. John Ryan, 2:137-77 (Washington, D.C.: Catholic University of America, 1963);
31. Toshi-yuki Miyakawa, "The Value and Meaning of the Third Way of St. Thomas Aquinas," Aquinas 6 (1963): 239-95.
32. Cf. Vincent de Couesnongle, OP, "La causalité du maximum:pourquoi S. Thomas a-t-il mal cité Aristotle?" Revue des sciences philosophiques et théologiques 38 (1954): 658-80;
33. "Mesure et causalité dans la Quarta Via de S. Thomas," Revue thomiste 58 (1958):244-84.
34. Cf. W. Norris Clarke, SJ, "The Limitation of Act by Potency in St. Thomas: Aristotelianism or Neoplatonism?" New Scholasticism 26 (1952): 167-94;
35. "The Meaning of Participation in St. Thomas," Proceedings of the American Catholic Philosophical Association 26 (1952): 147-57, with brief bibliography.
36. For the first text, cf. On the Power of God, English Dominican translation (Westminster, Md.: Newman, 1952): question 7, article 2, response to objection 9; for the second, Summa contra Gentes, Book I, chapter 28.
37. On Reductio, cf. the doctoral thesis of my student Astrid O'Brien, "Resolutio in St. Thomas" (Fordham University, 1973).
38. Commentary on the Metaphysics of Aristotle, trans. John Rowan (Chicago: Regnery, 1961): Book IV, lesson 17, number 615.
39. Etienne Gilson, "Pourquoi S. Thomas a critiqué S. Augustin," Archives d'histoire doctrinale et littéraire du moyen-âge I (1926): 126.
40. Cf. L. B. Geiger, OP, La participation dans la philosophie de S. Thomas d'Aquin (Paris: Vrin, 1942);
41. Cornelio Fabro, La nozione met afisica di partecipazione secondo S. Tommasso d'Aquino (Turin: Societa Internazionale Editrice, 1919);
42. Joseph de Finance, SJ, Etre et agir dans la philosophie de S. Thomas, second ed. (Rome: Universita Gregoriana, 1960); and my articles cited in note 5 above.
43. Cf. Peter Strawson, Individuals (New York: Doubleday, 1963): xiii; the essays by Strawson and Stuart Hampshire in The Nature of Metaphysics, ed. David Pears (New York: St. Martins, 1966);
44. David Kolb, "Ontological Priorities: A Critique of the Announced Goals of Descriptive Metaphysics," Metaphilosophy 6 (1975):238-48.
45. "The Problem of Perception," in The Philosophy of Perception, ed. G. J. Warnock (New York: Oxford University, 1967), 62.
46. Hermann Boeder, "Origine et préhistoire de la question philosophique de l'AITION," Revue des sciences philosophiques et théologiques 40 (1956) : 421-43.
47. Cf., e.g., Max Charlesworth, The Problem of Religious Language (Englewood Cliffs, N.J.: Prentice-Hall, 1974);
48. John Macquarrie, "Religious Language and Recent Analytical Philosophy," Concilium 46 (1969): 159-74;
49. "How the Philosopher Gives Meaning to Language about God," in The Idea of God: Philosophical Perspectives, ed. Edward Madden, 1-27 (Springfield, Ill: Charles Thomas, 1969);
50. "Analytic Philosophy and Language about od," in Christian Philosophy and Religious Renewal, ed. George McLean (Washington, D.C.: Catholic University of America, 1966).
51. Cf. John Morreall, Analogy and Talk about God: A Critique of Thomism (Washington, D.C.: University Press of America, 1978).
52. For the agnostic point of view, cf. Kai Nielsen, "Talk of God and the Doctrine of Analogy," Thomist 40 (1976): 32-60;
53. my answer to him, "Analogy and the Meaningfulness of Language about God," follows in the same issue, 61-95.
54. Cf. George Klubertanz, SJ, St. Thomas and Analogy (Chicago:Loyola University, 1960);
55. Bernard Montagnes, L'analogie de l'être chez S. Thomas (Louvain: Nauwelaerts, 1964);
56. Bruno Puntel, Analogie und Geschictlichkeit (Freiburg: Herder, 1970), with valuable historical summaries of leading authors;
57. Thomas Fay, "Analogy: The Key to Man's Knowledge about God in the Philosophy of St. Thomas," Divus Thomas (Piacenza) 76 (1973): 343-64.
58. "Analogy and the Meaningfulness of Language about God:A Reply to Kai Nielsen," Thomist 40 (1976): 61-95.
59. Cf. Summa Theologiae, Part I, question 1, article 6, response to objection 3; Parts I-II, question 45, article 2. See also Jacques Maritain, "On Knowledge through Connaturality," Review of Metaphysics 4 (1950-1951): 483-94;
60. Victor White, "Thomism and Affective Knowledge," Blackfriars 25 (1944): 321-28;
61. Anthony Moreno, "The Nature of St. Thomas's Knowledge per Connaturalitatem," Angelicum 47 (1970): 44-62.
62. Cf. Robert Mellert, What is Process Theology? (New York: Paulist, 1975);
63. Ewert Cousins, ed., Process Theology (New York: Paulist, 1971);
64. David Brown, Richard James, and Gene Reeves, eds., Process Philosophy and Christian Thought (Indianapolis: Bobbs-Merrill, 1971).
65. Science and the Modern World (New York: Macmillan, 1926), 258.
66. Adventures in Ideas (New York: Macmillan, 1933), 215.
67. Process and Reality, 339.
68. Lewis Ford, "The Immutable God and Fr. Clarke," New Scholasticism 49 (1975): 191.
69. "Can Freedom Be Created?" Horizons 4 (1977): 183-88.
70. Rouet de Journel, Enchiridion Patristicum, 21st ed. (Rome:Herder, 1951), at the Index Theologicus, number 783, for some 38 refer- ences on creatio ex nihilo and the non-eternity of the world and matter.
71. The Church Teaches: Documents of the Church (St. Louis: Herder, 1955), 146.
72. E.g., the Council of Florence (The Church Teaches, 148) and the First Vatican Council (The Church Teaches, 152). For a similar Protestant Christian view, see Langdon Gilkey, Maker of Heaven and Earth (New York: Doubleday, 1965), 42-43: "Almost the entire Christian tradition is in substantial agreement that God brought the finite world into being out of nothing by a 'purposeful' act of His free will."
73. Cf. Edward Pols, Whitehead's Metaphysics: A Critical Assessment (Carbondale: Southern Illinois University, 1967), 131.
74. Cf. Gene Reeves and David Brown, "The Historical Development of Process Theology," chapter 2 in Process Philosophy and Christian Thought, op. cit., in note 2.
75. Cf. John Cobb, A Christian Natural Theology (Philadelphia:Westminster, 1965). See also the careful discussion in chapter 4 of Kenneth Thompson's Whitehead's Philosophy of Religion.
76. Cf. Leclerc, Whitehead's Metaphysics, 110.
77. Process and Reality, 373-74.
78. Adventures in Ideas, 248.
79. Process and Reality, 31-2.
80. John Farrelly, Predestination, Grace and Free Will (Westminster, Md.: Newman, 1964).
81. For a brief history, see my article, "The Limitation of Act by Potency in St. Thomas: Aristotelianism or Neoplatonism?" New Scholasticism 26 (1952): 167-94;
82. "Infinity in Plotinus," Gregorianum 40 (1959): 75-98.
83. The Church Teaches, 355.
84. See the important dialogue between Lewis Ford and William Hill, OP, "In What Sense Is God Infinite?" Thomist 42 (1978):1-27.
85. Ewert Cousins makes this point cogently in his "God as Dynamic in Bonaventure and Contemporary Thought," Proceedings of the American Catholic Philosophical Association 48 (1974): 136-48.
86. See also Anthony Kelly, "Trinity and Process: The Relevance of the Christian Confession," Theological Studies 31 (1970): 393-414.
87. See on this point the penetrating critique of Hartshorne by Merold Westphal, "Temporality and Finitude in Hartshorne's Theism," Review of Metaphysics 19 (1966): 550-64, and the discussion of it in Process Philosophy and Christian Thought, op. cit., 44-6.