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Neo-scholasticism
Neo-scholasticism, also known as neo-scholastic Thomism, or neo-Thomism because of the great influence of the writings of Thomas Aquinas on the movement, is a revival and development of medieval scholasticism in Catholic theology and scholastic philosophy, which began in the second half of the 19th century.
During the medieval period, scholasticism became the standard accepted method of philosophy and theology. The Scholastic method declined with the advent of humanism in the 15th and 16th centuries, after which time it came to be viewed by some[who?] as rigid and formalistic. "Scholastic philosophy did not, however, completely disappear. An important movement of Scholastic revival took place during the 16th and 17th centuries and enriched Scholastic literature with many eminent contributions, in addition to adapting scholastic thought to modern problems and synthesising the currents of thought of various authors of medieval scholasticism, such as Thomism, Scotism or nominalism. Francisco de Vitoria (1483–1546), Thomas de Vio Cajetan (1469–1534), Gabriel Vásquez (1551–1604), Francisco de Toledo (1532–1596), Pedro da Fonseca (1528–1599), and especially Francisco Suárez (1548–1617) were profound thinkers, worthy of the great masters whose principles they had adopted." Moreover, as J. A. Weisheipl emphasises, within the Dominican Order Thomistic scholasticism has been continuous since the time of Aquinas: "Thomism was always alive in the Dominican Order, small as it was after the ravages of the Reformation, the French Revolution, and the Napoleonic occupation. Repeated legislation of the General Chapters, beginning after the death of St. Thomas, as well as the Constitutions of the Order, required all Dominicans to teach the doctrine of St. Thomas both in philosophy and in theology." A further idea of the longstanding historic continuity of Dominican scholasticism and neo-scholasticism may be derived from the list of people associated with the Pontifical University of St. Thomas Aquinas.
In the mid-19th century, interest in scholastic thought began once again to flourish, in large part in reaction against the Modernist current inspired by thinkers such as René Descartes, Immanuel Kant and Georg Hegel, whose principles were perceived to conflict with Christian dogma. Theological Modernism never coalesced into an authoritative doctrine; perhaps it was most clearly defined by Pius X in 1907, when he condemned it as ‘the synthesis of all heresies’. However, the most consistent threads of Modernist thought include: (1) the belief that revelation continues up to the present day and did not stop after the apostles; (2) the belief that dogmas are not immutable, and their formulas could change both in interpretation and content; (3) the use of the historical-critical method in biblical exegesis.
For many thinkers, the dangers of Modernism could only be overcome by a complete restoration of scholastic theology which culminated in Aquinas. His writings were increasingly viewed as the ultimate expression of orthodox philosophy and theology, to which all Catholic thought must remain faithful.
This was particularly vigorous at first in Italy. "The direct initiator of the neo-Scholastic movement in Italy was Gaetano Sanseverino (1811–1865), a canon at Naples." The influential German Jesuit Joseph Kleutgen (1811–83), who taught at Rome, argued that post-Cartesian philosophy undermined Catholic theology, and that its remedy was the Aristotelian scientific method of Aquinas. From 1874 to 1891, the Accademia di San Tommaso published the review La Scienza Italiana. Numerous works were produced by Giovanni Maria Cornoldi (1822–92), Giuseppe Pecci, Tommaso Maria Zigliara (1833–93), Satolli (1839–1909), Matteo Liberatore (1810–92), Barberis (1847–96), Schiffini (1841–1906), de Maria, Talamo, Lorenzelli, Ballerini, Mattiussi and others. The Italian writers at first laid special emphasis on the metaphysics of Scholasticism, and less on the empirical sciences or the history of philosophy.
Papal support for such trends began under Pope Pius IX, who praised the movement in various letters. The dogma of the Immaculate Conception (1854), the Syllabus of Errors (1864) and the proclamation of papal infallibility (1870) all heralded a move away from Modernist ideas.
The most decisive impetus was Pope Leo XIII's encyclical Aeterni Patris of 4 August 1879, which set out and strongly endorsed the principles of neo-scholasticism, calling for "Christian philosophy to be restored according to the spirit of St Thomas".
"Neo-Scholasticism is characterized by systematic investigation, analytical rigor, clear terminology, and argumentation that proceeds from first principles, chief among them that objective truth is both real and knowable." Neo-scholasticism sought to restore the fundamental doctrines embodied in the scholasticism of the 13th century, which may be summarised as follows:
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Neo-scholasticism
Neo-scholasticism, also known as neo-scholastic Thomism, or neo-Thomism because of the great influence of the writings of Thomas Aquinas on the movement, is a revival and development of medieval scholasticism in Catholic theology and scholastic philosophy, which began in the second half of the 19th century.
During the medieval period, scholasticism became the standard accepted method of philosophy and theology. The Scholastic method declined with the advent of humanism in the 15th and 16th centuries, after which time it came to be viewed by some[who?] as rigid and formalistic. "Scholastic philosophy did not, however, completely disappear. An important movement of Scholastic revival took place during the 16th and 17th centuries and enriched Scholastic literature with many eminent contributions, in addition to adapting scholastic thought to modern problems and synthesising the currents of thought of various authors of medieval scholasticism, such as Thomism, Scotism or nominalism. Francisco de Vitoria (1483–1546), Thomas de Vio Cajetan (1469–1534), Gabriel Vásquez (1551–1604), Francisco de Toledo (1532–1596), Pedro da Fonseca (1528–1599), and especially Francisco Suárez (1548–1617) were profound thinkers, worthy of the great masters whose principles they had adopted." Moreover, as J. A. Weisheipl emphasises, within the Dominican Order Thomistic scholasticism has been continuous since the time of Aquinas: "Thomism was always alive in the Dominican Order, small as it was after the ravages of the Reformation, the French Revolution, and the Napoleonic occupation. Repeated legislation of the General Chapters, beginning after the death of St. Thomas, as well as the Constitutions of the Order, required all Dominicans to teach the doctrine of St. Thomas both in philosophy and in theology." A further idea of the longstanding historic continuity of Dominican scholasticism and neo-scholasticism may be derived from the list of people associated with the Pontifical University of St. Thomas Aquinas.
In the mid-19th century, interest in scholastic thought began once again to flourish, in large part in reaction against the Modernist current inspired by thinkers such as René Descartes, Immanuel Kant and Georg Hegel, whose principles were perceived to conflict with Christian dogma. Theological Modernism never coalesced into an authoritative doctrine; perhaps it was most clearly defined by Pius X in 1907, when he condemned it as ‘the synthesis of all heresies’. However, the most consistent threads of Modernist thought include: (1) the belief that revelation continues up to the present day and did not stop after the apostles; (2) the belief that dogmas are not immutable, and their formulas could change both in interpretation and content; (3) the use of the historical-critical method in biblical exegesis.
For many thinkers, the dangers of Modernism could only be overcome by a complete restoration of scholastic theology which culminated in Aquinas. His writings were increasingly viewed as the ultimate expression of orthodox philosophy and theology, to which all Catholic thought must remain faithful.
This was particularly vigorous at first in Italy. "The direct initiator of the neo-Scholastic movement in Italy was Gaetano Sanseverino (1811–1865), a canon at Naples." The influential German Jesuit Joseph Kleutgen (1811–83), who taught at Rome, argued that post-Cartesian philosophy undermined Catholic theology, and that its remedy was the Aristotelian scientific method of Aquinas. From 1874 to 1891, the Accademia di San Tommaso published the review La Scienza Italiana. Numerous works were produced by Giovanni Maria Cornoldi (1822–92), Giuseppe Pecci, Tommaso Maria Zigliara (1833–93), Satolli (1839–1909), Matteo Liberatore (1810–92), Barberis (1847–96), Schiffini (1841–1906), de Maria, Talamo, Lorenzelli, Ballerini, Mattiussi and others. The Italian writers at first laid special emphasis on the metaphysics of Scholasticism, and less on the empirical sciences or the history of philosophy.
Papal support for such trends began under Pope Pius IX, who praised the movement in various letters. The dogma of the Immaculate Conception (1854), the Syllabus of Errors (1864) and the proclamation of papal infallibility (1870) all heralded a move away from Modernist ideas.
The most decisive impetus was Pope Leo XIII's encyclical Aeterni Patris of 4 August 1879, which set out and strongly endorsed the principles of neo-scholasticism, calling for "Christian philosophy to be restored according to the spirit of St Thomas".
"Neo-Scholasticism is characterized by systematic investigation, analytical rigor, clear terminology, and argumentation that proceeds from first principles, chief among them that objective truth is both real and knowable." Neo-scholasticism sought to restore the fundamental doctrines embodied in the scholasticism of the 13th century, which may be summarised as follows:
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