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The Essence & Topicality of Thomism
Fr. Réginald Garrigou-Lagrange, O.P., explains why Thomism is the solution to the present crisis of Modernism in the Church.
The problem:
The indications of the current crisis in the Church have “been not of a crisis of faith, but of a very grave malady of the intellect, which conducts itself on the tracks of liberal Protestantism and through relativism to absolute skepticism.”
Fr. Garrigou-Lagrange’s solution: Thomism.
“Thomism corresponds to the profound needs of the modern world because it restores the love of truth for the sake of truth itself. Now, without this love of truth for itself, it is not possible to obtain true infused charity, the supernatural love of God for the sake of God Himself, nor to arrive at the infused contemplation of God sought for Himself, that is, at the contemplation that proceeds from the living faith enriched by the gifts of the Holy Spirit, first of all, knowledge and wisdom.”
The problem:
The indications of the current crisis in the Church have “been not of a crisis of faith, but of a very grave malady of the intellect, which conducts itself on the tracks of liberal Protestantism and through relativism to absolute skepticism.”
Fr. Garrigou-Lagrange’s solution: Thomism.
“Thomism corresponds to the profound needs of the modern world because it restores the love of truth for the sake of truth itself. Now, without this love of truth for itself, it is not possible to obtain true infused charity, the supernatural love of God for the sake of God Himself, nor to arrive at the infused contemplation of God sought for Himself, that is, at the contemplation that proceeds from the living faith enriched by the gifts of the Holy Spirit, first of all, knowledge and wisdom.”
- GenresReligionPhilosophy
130 pages, Kindle Edition
First published May 6, 1947
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104 people want to read
About the author
Réginald Garrigou-Lagrange
102 books152 followersRéginald Marie Garrigou-Lagrange, O.P. (February 21, 1877, Auch, France – February 15, 1964, Rome) was a Catholic theologian and, among Thomists of the scholastic tradition, is generally thought to be the greatest Catholic Thomist of the 20th century. He taught at the Pontifical University of St. Thomas Aquinas, commonly known as the Angelicum, in Rome from 1909 to 1960.
Father Garrigou-Lagrange initially attracted attention when he wrote against the theological movement later called Modernism. He is also said to be the drafter or "ghostwriter" of Pope Pius XII's 1950 encyclical Humani Generis, subtitled "Concerning Some False Opinions Threatening to Undermine the Foundations of Catholic Doctrine."
He is best known for his spiritual theology. His magnum opus in the field is The Three Ages of the Interior Life, in which he propounded the thesis that infused contemplation and the resulting mystical life are in the normal way of holiness of Christian perfection.
http://en.wikipedia.org/wiki/Reginald...
Father Garrigou-Lagrange initially attracted attention when he wrote against the theological movement later called Modernism. He is also said to be the drafter or "ghostwriter" of Pope Pius XII's 1950 encyclical Humani Generis, subtitled "Concerning Some False Opinions Threatening to Undermine the Foundations of Catholic Doctrine."
He is best known for his spiritual theology. His magnum opus in the field is The Three Ages of the Interior Life, in which he propounded the thesis that infused contemplation and the resulting mystical life are in the normal way of holiness of Christian perfection.
http://en.wikipedia.org/wiki/Reginald...
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Displaying 1 - 3 of 3 reviews
June 13, 2019
For those interested in the subjects of God, His love, truth, the natural law, and Thomism - this book becomes critically important. This book is a challenging opportunity to understand "what is needed to study Thomism fruitfully." (543)
September 29, 2024
A short introduction to the underlying ideas of Thomism.
The author (Reginald Garrigou-Lagrange) was clearly a holy man and his thinking was formative for generations of theologians during the first half of the twentieth century. In this book he presents the essence of the underlying scholastic philosophy which his contemporary theology rested upon. In a sense, key elements of scholastic theology only make sense if the philosophical principles are properly understood, so books like this, which provide a simple introduction to the philosophy are potentially useful and important.
The book opens by reiterating five of the central philosophical principles. They are the Principle of Identity, the Principle of Non-Contradiction, the Principle of Sufficient Reason, the Principle of Efficient Causality and the Principle of Finality. (p.2). The principles exist as logical principles governing thought, but they were also understood to be aspects of reality. Indeed the underlying nature of reality was taken as determining the laws of thought. So, this was a strongly Realist metaphysics, and that is because Realism is the essence of Thomism itself (p.20).
One of the problems with this approach is that there are rival philosophies (like Kant and Hegel) and so there is a certain amount of philosophical work which needs doing to defend and establish the Thomist Realist approach.
For example, the author introduces principles in his thinking, such as the idea that ‘actuality is not limited except by the potentiality in that which receives it’. And he immediately admits that the principle is not provable ‘certainly not directly or with an illative procedure’ (p.35).
Another example involves the principle that “nothing comes from nothing” or that “nothing is produced without a cause.” The author asserts that dismissing those ideas lead to absurdity (p42). But that is not a logical absurdity, as there is no demonstrable contradiction involved. So, what he must be referring to is a metaphysical absurdity. But what happens if a reader disagrees with that metaphysical vision?
The author’s intended audience (of fellow scholastics) can be expected to just accept the assertion of principles like these because Thomist readers will accept Thomist ideas. But what will non-Thomist readers make of principles which cannot be proven? And how will a Thomist trained thinker actually engage with a world of non-Thomist thought, if that means just asserting philosophical principles which are not provable?
This may raise the suspicion in the minds of some readers critical of Thomism, that what they are dealing with here is a theology masquerading as a philosophy. Occasional comments by the author could even reinforce that impression. For example, he notes that Suarez’ philosophical views of the distinction between essence and existence are problematic… because they lead to problems in theology demonstrating that angels have a derived existence (p41).
The thoughtful reader may well ask why angels have any relevance to what is supposed to be a philosophy of reality. Surely angels should be fitted into the most coherent philosophy of reality, rather than vice versa?
What this all means is that this is a useful book as a summary of the ‘essence of Thomism’. But it is less useful in establishing what the title refers to as its ‘topicality,’ as it doesn’t present its Thomism in a way which clearly defends its assumptions.
The author (Reginald Garrigou-Lagrange) was clearly a holy man and his thinking was formative for generations of theologians during the first half of the twentieth century. In this book he presents the essence of the underlying scholastic philosophy which his contemporary theology rested upon. In a sense, key elements of scholastic theology only make sense if the philosophical principles are properly understood, so books like this, which provide a simple introduction to the philosophy are potentially useful and important.
The book opens by reiterating five of the central philosophical principles. They are the Principle of Identity, the Principle of Non-Contradiction, the Principle of Sufficient Reason, the Principle of Efficient Causality and the Principle of Finality. (p.2). The principles exist as logical principles governing thought, but they were also understood to be aspects of reality. Indeed the underlying nature of reality was taken as determining the laws of thought. So, this was a strongly Realist metaphysics, and that is because Realism is the essence of Thomism itself (p.20).
One of the problems with this approach is that there are rival philosophies (like Kant and Hegel) and so there is a certain amount of philosophical work which needs doing to defend and establish the Thomist Realist approach.
For example, the author introduces principles in his thinking, such as the idea that ‘actuality is not limited except by the potentiality in that which receives it’. And he immediately admits that the principle is not provable ‘certainly not directly or with an illative procedure’ (p.35).
Another example involves the principle that “nothing comes from nothing” or that “nothing is produced without a cause.” The author asserts that dismissing those ideas lead to absurdity (p42). But that is not a logical absurdity, as there is no demonstrable contradiction involved. So, what he must be referring to is a metaphysical absurdity. But what happens if a reader disagrees with that metaphysical vision?
The author’s intended audience (of fellow scholastics) can be expected to just accept the assertion of principles like these because Thomist readers will accept Thomist ideas. But what will non-Thomist readers make of principles which cannot be proven? And how will a Thomist trained thinker actually engage with a world of non-Thomist thought, if that means just asserting philosophical principles which are not provable?
This may raise the suspicion in the minds of some readers critical of Thomism, that what they are dealing with here is a theology masquerading as a philosophy. Occasional comments by the author could even reinforce that impression. For example, he notes that Suarez’ philosophical views of the distinction between essence and existence are problematic… because they lead to problems in theology demonstrating that angels have a derived existence (p41).
The thoughtful reader may well ask why angels have any relevance to what is supposed to be a philosophy of reality. Surely angels should be fitted into the most coherent philosophy of reality, rather than vice versa?
What this all means is that this is a useful book as a summary of the ‘essence of Thomism’. But it is less useful in establishing what the title refers to as its ‘topicality,’ as it doesn’t present its Thomism in a way which clearly defends its assumptions.
May 22, 2020
Concise summary of Thomism
This book contains all you need to know about the basic principles underlying the Catholic faith and Thomism. A foundational knowledge of scholastic terms may be required in order to digest the points.
Nevertheless this book is a must-read in order to build oneself a strong foundation to resist the great number of philosophical errors out there waiting to devour us.
This book contains all you need to know about the basic principles underlying the Catholic faith and Thomism. A foundational knowledge of scholastic terms may be required in order to digest the points.
Nevertheless this book is a must-read in order to build oneself a strong foundation to resist the great number of philosophical errors out there waiting to devour us.
Displaying 1 - 3 of 3 reviews