Tuesday, October 14, 2014

Next meeting: Nov 8, 2014

Sr. Anne Frances Ai Le, OP, PhD, will speak on

Aquinas on Evangelical Poverty and Christian Perfection,”

at Corpus Christi College on Saturday, November 8,

from 10 a.m. to noon, for the Thomas Aquinas Study Circle.

Read more at The B.C. Catholic Web site.

Saturday, February 15, 2014

Next meeting: March 1, 2014

Thomas Aquinas Study Circle 
A Living Thomism for the Third Millennium 

The Thomas Aquinas Study Circle (TASC) meets three times a year:
i.e., once every academic semester.

The TASC Statutes were written by Jacques Maritain

Our SPRING 2014 seminar topic is: 

What Is Justice? 

Saturday, March 1, 2014, 10 a.m. 
Meet at Faculty Room, Saint Mark’s/Corpus Christi College,
5935 Iona Drive, Vancouver 


Dr. David Klassen, Corpus Christi College 
"Justice as Love: Greek and Christian Origins of
Aquinas’s Conception of Justice and Its Relevance in Late Modernity"

Dr. C.S. Morrissey, Redeemer Pacific College 
"Is Natural Justice Changeable?
Considerations from Aristotle, Aquinas, and Anglo-American Democracy"

PRESS COVERAGE: “What is Justice?

Sunday, June 19, 2011

1a 2ae q62 a2: Whether the theological virtues are distinct from the intellectual and moral virtues? Yes.

Virtutes theologicae specie distinguuntur a moralibus et intellectualibus quia habitus specie distinguuntur secundum formalem differentiam obiectorum.

The theological virtues are specifically distinct from the moral and intellectual virtues because habits are specifically distinct from one another in respect of the formal difference of their objects.

Obiectum autem theologicarum virtutum est ipse Deus, qui est ultimus rerum finis, prout nostrae rationis cognitionem excedit. Obiectum autem virtutum intellectualium et moralium est aliquid quod humana ratione comprehendi potest.

Now the object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason.

Licet caritas sit amor, non tamen omnis amor est caritas. Cum ergo dicitur quod omnis virtus est ordo amoris, potest intelligi vel de amore communiter dicto; vel de amore caritatis.

Though charity is love, yet love is not always charity. When, then, it is stated that every virtue is the order of love, this can be understood either of love in the general sense, or of the love of charity.

Si de amore communiter dicto, sic dicitur quaelibet virtus esse ordo amoris, inquantum ad quamlibet cardinalium virtutum requiritur ordinata affectio, omnis autem affectionis radix et principium est amor, ut supra dictum est.

If it be understood of love, commonly so called, then each virtue is stated to be the order of love, insofar as each cardinal virtue requires ordinate emotions; and love is the root and cause of every emotion, as stated above (q27, a4; q28, a6, ad 2; q41, a2, ad 1).

Si autem intelligatur de amore caritatis, non datur per hoc intelligi quod quaelibet alia virtus essentialiter sit caritas, sed quod omnes aliae virtutes aliqualiter a caritate dependeant, ut infra patebit.

If, however, it be understood of the love of charity, it does not mean that every other virtue is charity essentially: but that all other virtues depend on charity in some way, as we shall show further on (q65, a2,a5; II-II, q23, a7).

Sunday, May 15, 2011

1a 2ae q62 a1: Whether there are any theological virtues? Yes.

Fides, spes et caritas sunt theologicae virtutes in Deum ordinantes quia oportet quod superaddantur homini divinitus aliqua principia, per quae ita ordinetur ad beatitudinem supernaturalem, sicut per principia naturalia ordinatur ad finem connaturalem, non tamen absque adiutorio divino.

Faith, hope, and charity are theological virtues directing us to God because it is necessary for man to receive from God some additional principles, whereby he may be directed to supernatural happiness, even as he is directed to his connatural end, by means of his natural principles, albeit not without Divine assistance.

Et huiusmodi principia virtutes dicuntur theologicae: tum quia habent Deum pro obiecto, inquantum per eas recte ordinamur in Deum; tum quia a solo Deo nobis infunduntur; tum quia sola divina revelatione, in sacra Scriptura, huiusmodi virtutes traduntur.

Such like principles are called "theological virtues": first, because their object is God, inasmuch as they direct us aright to God; secondly, because they are infused in us by God alone; thirdly, because these virtues are not made known to us, save by Divine revelation, contained in Holy Writ.

Ad Deum naturaliter ratio et voluntas ordinatur, prout est naturae principium et finis, secundum tamen proportionem naturae. Sed ad ipsum secundum quod est obiectum beatitudinis supernaturalis, ratio et voluntas, secundum suam naturam, non ordinantur sufficienter.

The reason and will are naturally directed to God, inasmuch as He is the beginning and end of nature, but in proportion to nature. But the reason and will, according to their nature, are not sufficiently directed to Him insofar as He is the object of supernatural happiness.

1a 2ae q62: The theological virtues

  1. Are there any theological virtues?
  2. Are the theological virtues distinct from the intellectual and moral virtues?
  3. How many, and which are they?
  4. Their order