#summa theologiae

[littleflowerfaith]

I've been avoiding ChatGPT only because it's inhuman. What makes you say it's demonic?

To answer this we must first dismiss the wholly unchristian philosophy of evil called Manichaeism, in which the forces of good and evil are battling for control- this is very common, and unconsciously accepted by many Christians. Think of all the media where separate forces of good and evil are fighting to triumph over the other. This conception of evil is incompatible with Christian doctrine. If there is only one God, and he has created everything, and all he creates is good, then he cannot have created evil. St Augustine posited that evil is the absence of good- the privation or perversion of something that was good in its creation, but is now without that goodness, no longer good. Evil is created when our will, which is distorted by our fallen sinful nature turns away from the true good of God, and towards apparent goods - pleasure, monetary gain, false teachings etc. ad infinitum. Thomas Aquinas writes extensively on this. Evil is created when we turn away from God’s creation which is truly good, towards something we perceive to be good. Artificial intelligence is a perversion of the human intelligence that God gave us. Therefore human intelligence is good, as it was created by the will of God, and artificial intelligence is without that good, and therefore evil. Demons are fallen angels- they have turned away from God, therefore that which is demonic is that which has turned away from the true good of God. Frodo Baggins said it best in the Return of the King, speaking about Tolkiens devil and demon analogue, Morgoth and the Orcs. “The Shadow that bred them can only mock, it cannot make: not real new things of its own.” A truly Augustinian take, Frodo!

#traditional catholic #christian blog #mine #catholic #asks #Catholic asks #catholic theology #st augustine #the confessions #summa theologiae #thomas aquinas #Aquinas #Augustinian theology #catholicism #catholic saints #artificial intelligence #ai #ai creation #ai chatgpt #lotr #lord of the rings #j r r tolkien #tolkien quotes #tolkein #the return of the king

[saint-augustines-pears]

#Halloween #summa theologiae #summa theologica #either or #happy halloweeeeeeen

[claritasgratiae]

S. Th. III, q. 35, a. 1

Sobre el nacimiento de Cristo

¿El nacimiento conviene más a la naturaleza que a la persona?

El nacimiento puede atribuirse a uno de dos modos: uno, como a sujeto; otro, como a término. Como a sujeto se atribuye sin duda al ser que nace. Y esto pertenece a la persona, no a la naturaleza. Por consiguiente, siendo el nacimiento una especie de generación, así como una cosa es engendrada para que exista, así también nace para existir. Pero el existir es propio del ser subsistente, pues de la forma no subsistente solo se dice que existe en cuanto que es algo. Y persona o hipóstasis significan algo que subsiste, mientras que naturaleza da a entender la forma en que una cosa subsiste. Y por esto el nacimiento se atribuye, como a sujeto propio del nacer, a la persona o hipóstasis, no a la naturaleza. Pero el nacimiento se atribuye a la naturaleza como a término. En efecto, el término de la generación, y de todo nacimiento, es la forma, pues la naturaleza se define como una forma. Por lo que se dice que el nacimiento es vía para la naturaleza, como es manifiesto por el Filósofo en el II Phys., porque el empeño de la naturaleza termina en la forma, o en la naturaleza específica.

A las objeciones: 1. Debido a la identidad que se da en Dios entre naturaleza e hipóstasis, a veces se pone la naturaleza por la persona o hipóstasis. Y, de acuerdo con esto, dice Agustín que la naturaleza divina es concebida y nace, porque la persona del Hijo fue concebida y nació según la naturaleza humana. 2. Ningún movimiento o cambio se denomina por razón del sujeto que se mueve, sino por el término del movimiento, del que obtiene la especie. Y por esto el nacimiento no se denomina por la persona que nace, sino por la naturaleza en que se termina el nacimiento. 3. Hablando con propiedad, la naturaleza no empieza a existir; es más bien la persona la que comienza a existir en alguna naturaleza. Porque (...) se entiende por naturaleza aquello por lo que un ser existe, y por persona aquello que tiene una subsistencia.

#Tomás de Aquino #Suma Teológica #Thomas Aquinas #Summa Theologiae

[apesoformythoughts]

“On this way the good love themselves, as to the inward man, because they wish the preservation thereof in its integrity, they desire good things for him, namely spiritual goods, indeed they do their best to obtain them, and they take pleasure in entering into their own hearts, because they find there good thoughts in the present, the memory of past good, and the hope of future good, all of which are sources of pleasure. Likewise they experience no clashing of wills, since their whole soul tends to one thing.”

— St. Thomas Aquinas: ST, II-II, q. 25, a. 7, resp.

#st. thomas aquinas #self-love #summa theologiae #charity #love #thomas aquinas

[officialyourdailyinspiration]

The Summa Theologiae is one of the most influential works of Christian Theology ever written. Yet many people today are unfamiliar with Thomas Aquinas and his works, while others remain skeptical of his theological and philosophical methods. Nevertheless, contrary to the caricature that has been painted by his detractors, Christians today have much...

#Credo Magazine #The Divine Attributes #Credo Mag Staff #Summa Theologiae #Thomas Aquinas #credomag.com

[cristianesimocattolico]

San Tommaso, la cattedra su cui s’infrange l’errore

«Sebbene la verità della fede cristiana superi la capacità della ragione, tuttavia i principi naturali della ragione non possono essere in contrasto con codesta verità», insegnava san Tommaso d’Aquino (1225-1274), il Doctor Angelicus come lo chiamarono i suoi contemporanei. Presentiamo la storia e l’insegnamento di questo Santo eccezionale. (more…) “”

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#doctor angelicus #dottori della chiesa #San Tommaso d&039;Aquino #santi domenicani #santità #somma teologica #Summa Theologiae #teologia #Tommaso d’Aquino

[stjohncapistrano67]

#traditional catholicism #traditional catholic images #traditional catholic saints #traditional catholic father's and doctors of the church #st. thomas aquinas #traditional catholic saints images #traditional catholic saints quotes #the dominican order #father of the summa theologia #dominican saints

[eternal-echoes]

“Vitoria did believe that the peoples of the New World had an obligation to permit Catholic missionaries to preach the Gospel in their lands. But he absolutely insisted that rejection of the Gospel did not constitute grounds for a just war. Himself a Thomist, Vitoria recalled the argument of Saint Thomas Aquinas whereby coercion was not to be applied in the conversion of pagans to the faith, since (in Saint Thomas's words) "to believe depends upon the will," and therefore must involve a free act.1 Thus the Fourth Council of Toledo (633) had condemned the practice of compelling Jews to receive baptism.2”

- Thomas E. Woods Jr., Ph.D., “The Origins of International Law” How the Catholic Church Built Western Civilization

(The emphasis is mine.)

—

1. Summa Theologiae, II-II, q. 10, a. 8.

2. Sánchez-Sorondo, "Vitoria: The Original Philosopher of Rights," 67.

#Catholic #Christianity #quotes #Thomas E. Woods #Western Civilization #International Law

[spiritualdirections]

No, in confession you aren't talking directly to Jesus, nor is He to you

A friend asked me to comment on the following sentence that she had come across:

"When the priest declares our sins are forgiven, it is Jesus speaking his words of love through the priest."

I fgured I would share my response:

"St. Thomas Aquinas is the source of the distinction that in confession and other sacraments, the words said by the priest are the priest's, but in the mass at the consecration the words of the priest are Jesus'.  

"Aquinas' distinction is: At the consecration, the priest acts in persona Christi. In all other sacraments, the priest acts ex persona ministri (see Summa Theologia III.78.1). Vatican II introduced the phrase "in persona Christi capitis" to refer to the priest or bishop insofar as he is exercising his Holy Orders (see Presbyterorum Ordinis 2).

"St. Thomas never expected that his choice of terms would later become canonical, and used by people who otherwise would not read the Summa Theologiae. But since they did, and because the two expressions are so similar, people are sometimes confused about the teaching regarding the other sacraments, particularly confession.

"You can tell that the words in confession come from the priest, since in the formula of absolution, the priest says, "I absolve you in the name of the Father and the Son and the Holy Spirit." If the words came from Jesus, he wouldn't be acting "in the name of" anybody else. 

"So the text above is incorrect. The priest is not possessed by Jesus when he talks to the penitent, nor is the priest prophesying, nor must he use Jesus' words in Scripture. Those are pretty much the ways for Jesus to put his words in the priest's mouth as the text suggests, and none of them happen regularly. What happens is that the priest uses his intellect and judgment. Hopefully, he's open to any promptings from the Holy Spirit, but the action is fully his. Some Protestants tried to deny this before the Council of Trent, but Trent condemned anyone who thought the priest was not acting as a judge using his own prudence."

#in persona christi #sacramental theology #holy orders #confession #priesthood #thomas aquinas #council of trent #in persona christ capitis

[novice-notes]

07/08/23 4:28pm

It was super foggy this morning! I love mornings like this. I was so lost in thought that I walked past the coffee shop I always visit before class. Had to double back and barely made it to Medieval Philosophy in time. I've been pretty low energy today, unfortunately. I didn't get too much done, but I'm still on track, so it's not the end of the world yet. Right now, I'm in the library polishing up today's lecture notes for Medieval Philosophy. We've been studying Aquinas' Summa Theologiae, which is pretty interesting. Hopefully, my week will brighten up a bit before the weekend. I wish my handwriting was better, then I'd be able to post some aesthetic notetaking photos. My notes look like abstract weather patterns though, so I've gotta stick to using digital notes which don't photograph too well. Either way, I've got a bit more to do for tomorrow. I've gotta polish up some of my notes from Philosophy of Science and print out four of my poems for Creative Writing.

#academic #academia #study blog #studyblr #university studyblr #new studyblr #study #studying #studyblog #studyblr community

[blushcoloreddreams]

How to prove that beauty is not relative

You can do that using the 3 technical elements that constitute beauty

Harmony

Integrity

Clarity

Harmony: some sort of symmetry, equilibrium in the object itself.

Integrity: when there is no doubt that the parts integrate themselves, that they complete each other.

Clarity: a certain shine, luminosity that causes astonishment, catches our attention and moves us

Don’t mix that up this technical analysis with a judgment of taste. Personal taste is formed by familiar culture and by your passions, that varies and it’s PERSONAL . But that does not overpowers technical reality, that helps us understand if something is good or not.

These three elements are cited by St. Thomas Aquinas Summa Theologiae

#level up #personal #beauty #art #traditional art #traditionalism #classical art #tradblr #trad catholic

[thepastisalreadywritten]

SAINT OF THE DAY (January 28)

On January 28, the Roman Catholic Church celebrates Saint Thomas Aquinas, the 13th-century theologian who showed that the Catholic faith is in harmony with philosophy and all other branches of knowledge.

Then Blessed John Paul II, in his 1998 letter, “Fides et Ratio,” said:

"St. Thomas had the great merit of giving pride of place to the harmony, which exists between faith and reason, knowing that both the light of reason and the light of faith come from God … Hence there can be no contradiction between them.”

Thomas was born during 1225 into a noble family, having relatives among the rulers of the Holy Roman Empire.

His father Landulph was the Count of Aquino. His mother Theodora was the Countess of Teano.

At age five, Thomas was sent to study at Monte Cassino, the abbey founded by St. Benedict.

The boy's intellectual gifts and serious disposition impressed the monks, who urged his father to place him in a university by the time he was 10.

At the University of Naples, he learned philosophy and rhetoric while taking care to preserve his morals against corruption by other students.

It is said that a hermit, before Thomas' birth, told Theodora that she would have a son who would enter the Dominican Order, and "so great will be his learning and sanctity that in his day, no one will be found to equal him.”

In his adolescence, Thomas' friendship with a holy Dominican inspired him to join them.

His family, however, did not envision the brilliant young man as a penniless and celibate preacher.

His brothers kidnapped him from the Dominicans, took him to the family's castle, and at one point even sent a woman to seduce him – whom Thomas drove out by brandishing a poker from the fireplace.

Under pressure from both the Pope and the Holy Roman Emperor, Thomas' brothers allowed him to escape from captivity.

He traveled to Rome and received the Pope's blessing upon his vocation, which would soon take him to Paris to study with the theologian later canonized as Saint Albert the Great.

Thomas' silent demeanor caused other students to nickname him “the Dumb Ox.”

Albert, however, discovered that the young man was a brilliant thinker and proclaimed:

“We call him the Dumb Ox, but he will give such a bellow in learning as will be heard all over the world.”

By the time he was 23, Thomas was teaching alongside his mentor at the university of Cologne.

During 1248, he published his first commentaries on the pre-Christian Greek philosopher Aristotle, whose insights on nature, logic, and metaphysics would inform Thomas' approach to Catholic theology.

Around the middle of the century, Thomas was ordained to the priesthood in which he showed great reverence for the liturgy and skill as a homilist.

In keeping with the Dominican order's charism for preaching, he strove to bring his own family to a sincere practice of the faith and largely succeeded.

St. Thomas' best-known achievements, however, are his works of theology.

These include the Summa Contra Gentiles, the Compendium Theologiae, and the great Summa Theologica – which was placed on the altar along with the Bible at the 16th-century Council of Trent for easy reference during discussions.

In December 1273, however, the scholar proclaimed that he could write no more, following a mystical experience in which he said he had “seen things that make my writings look like straw.”

But he complied with a request to attend the Council of Lyon to help reunite the Latin and Greek churches.

On his way there, however, Thomas became ill and stopped at a Cistercian abbey.

The monks treated him with reverence, and it was to them that he dictated a final work of theology: a commentary on the Old Testament's Song of Songs.

The saint did not live to finish this commentary, however.

Nearing death, he made a final confession and asked for the Eucharist to be brought to him.

In its presence, he declared:

“I adore you, my God and my Redeemer … for whose honor I have studied, labored, preached, and taught.”

“I hope I have never advanced any tenet as your word, which I had not learned from you,” he told God, before making his last communion.

“If through ignorance I have done otherwise, I revoke everything of that kind and submit all my writings to the judgment of the holy Roman Church.”

His last words were addressed to one of the Cistercians who asked for a word of spiritual guidance.

“Be assured that he who shall always walk faithfully in (God's) presence, always ready to give him an account of all his actions, shall never be separated from him by consenting to sin,” he declared.

Thomas Aquinas died on 7 March 1274.

He was canonized by Pope John XXII on 18 July 1323 and made a Doctor of the Church in 1567.

St. Thomas Aquinas was considered the greatest of the Scholastic philosophers.

He produced a comprehensive synthesis of Christian theology and Aristotelian philosophy that influenced Roman Catholic doctrine for centuries and was adopted as the official philosophy of the church in 1917.

In 1965, the Second Vatican Council taught that seminarians should learn “under the guidance of St. Thomas in order to illumine the mysteries of salvation as completely as possible.”

#Saint of the Day #Saint Thomas Aquinas

[theologyforthelayman]

St. Thomas Aquinas On The Incarnation

Thomas Aquinas is known as one of the greatest thinkers in the history of the Church. He was a prolific writer, and those writings are still widely read today. When it comes to Christology, Aquinas had a lot to say, and his writings on Christology can be read in the third part of his Summa Theologiae and his Commentary on Matthew.His view on the Incarnation is interesting to theologians because…

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#catholic #catholic church #christianity #jesus #jesus christ #theology #thomas aquinas

[claritasgratiae]

S. Th. II-II, q. 154, a. 8: Utrum adulterium sit determinata species luxuriae ab aliis distincta

(...) Respondeo dicendum quod adulterium, sicut ipsum nomen sonat, est "accessus ad alienum torum". In quo quidem dupliciter contra castitatem et humanae generationis bonum aliquis delinquit: primo quidem, inquantum accedit ad mulierem non sibi matrimonio copulatam, quod requiritur ad bonum prolis propriae educandae; alio modo, quia accedit ad mulierem alteri per matrimonium copulatam, et sic impedum bonum prolis alienae. Eadem ratio est de mulierem coniugata quae per adulterium corrumpitur. Unde dicitur Eccli. 22,32-33: "omnis mulier relinquens virum suum, peccabit: primo enim, in lege Altissimi incredibilis fuit" in qua scilicet praecipitur, "Non moechaberis"; "et secundo, virum suum derelinquit", in quo facit contra certitudinem prolis eius; "tertio, in adulterium fornicata est, et ex alio viro filios statuit sibi", quod est contra bonum propriae prolis. Sed primum est commune in omnibus peccatis mortalibus: alia vero duo specialiter pertinent ad deformitatem adulterii. Unde manifestum est quod adulterium est determinata species luxuriae, utpote speciale deformitatem habens circa actus venereos.

#Thomas Aquinas #Summa Theologiae #Tomás de Aquino

[francesderwent]

what people think Catholic guilt is:

feeling infinitely haunted by your imperfections to the point where every action seems like a sin or you can’t bring yourself to act at all

what Catholic guilt actually is:

feeling bad about not having read the Silmarillion

feeling bad about thinking Stravinsky slaps

feeling bad about not owning the entire Summa Theologiae

feeling bad about thinking x Saint is annoying

feeling bad about thinking Catholics in general are annoying

#see also: thinking Impressionism slaps #not having read the Russians #thinking such-and-such apparition or miracle sounds fake #in #in which cate tells stories

[gsirvitor]

There are only angels. Things like thrones, powers, principalities, etc are not part of Biblical Canon.

The most influential Christian angelic hierarchy was that put forward by Pseudo-Dionysius the Areopagite in the 5th or 6th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). Dionysius described nine levels of spiritual beings which he grouped into three orders.

Pseudo-Dionysius (On the Celestial Hierarchy) and Thomas Aquinas (Summa Theologiae) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to develop a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs.

Highest orders

Seraphim: they are a type of celestial or heavenly being originating in Ancient Judaism, a seminal passage in the Book of Isaiah (Isaiah 6:1–8) used the term to describe six-winged beings that fly around the Throne of God crying "holy, holy, holy".

Cherubim: are one of the unearthly beings who directly attend to God, according to Abrahamic religions, but originate in ancient Akkadian myths, their depictions are taken from Ezekiel's visions in Ezekiel 1:4–28, Ezekiel 10:12.

Thrones: they are often equated with the Ophanim, however I disagree with that due to their physical differences, According to 1 Peter 3:21–22, Christ had gone to Heaven and "angels and authorities and powers" had been made subject to him.

Thrones are sometimes equated with ophanim since the throne of God is usually depicted as being moved by wheels, as in the vision of Daniel 7:9

The Middle orders, that being Dominions, Virtues and Powers are not actual Angels, they're job descriptions, physically they are no different than the lowest order, however their jobs separate them in Christian Angelology.

Dominions: or "Dominations" are presented as the hierarchy of celestial beings, meaning it's how humans have categorized the Celestial beings under God and not an actual class of Angel.

Virtues: are Angels that are known for their control of the elements. In addition to being the spirits of motion, they also assist in governing nature. They also assist with miracles, as well as encourage humans to strengthen their faith in God, again, a job description.

Powers: are given their name because they are angels who have power over evil forces, which the angels are able to restrain to keep them from doing harm, a Guardian Angel would be considered a Power.

Lowest orders

Principalities: are the angels that guide and protect nations, or groups of peoples, and institutions such as the Church. The Principalities preside over the bands of angels and charge them with fulfilling the divine ministry. There are some who administer and some who assist.

Archangels: are the messengers of God, this is attested in 1 Thessalonians 4:16, and Jude 1:9, specifically the term is used for Gabriel, Michael, Raphael, and Uriel.

Angels: are the messengers of Heaven, the intermediaries between man and the divine.

Biblical Canon covers one facet of Christianity, Christianity is both a wide and deep religion, and varies widely both globally and historically, do not blind yourself to it by strictly following the accepted words of the heads of the institution, instead read into it, learn its history, learn how Christians interpreted the divine and the mundane throughout the centuries, for Christianity is more than just the Bible.