Voici les articles du fascicule n°4 du tome VIII de la Revue Thomiste (publiés en 2007).
The object of lively controversies during the 20th century, the
conception that St. Thomas Aquinas had of the best regime is one of the
important loci of his political thought. The rediscovery and assimilation of
Aristotle’s Politics lead him to advocate a solution — the mixed regime — that
announces in many respects the political regimes of the modern era. In doing
this, he gave a fresh start to the political reflection that would not cease to be
deployed in the course of the following centuries.
The Dominican John Cabrol (Capreolus) and the secular master
John Le Tourneur (Versor) are practically the only witnesses of the
Thomistic tradition in Paris during the 15th century. Each one of them participates
in a neo-Scholastic project destined to overcome the misguided ways
of the 14th century through a return to an Aristotelian philosophy open to
the faith. With Cabrol, this project is clearly Thomistic. With Le Tourneur,
Aristotelianism takes precedence over Thomistic specificity, even if he usually
comes over to the theses of Thomas Aquinas — rather than those of Albert
the Great. Each one of them witnesses to a moment in the historical transition
where the Thomistic tradition begins to constitute itself as a school properly
Curiously, the doctrine of saint Bonaventure concerning the attributes
of the divine being has not drawn the attention of the scholars insofar
as they basically agree that there is no equivalent of a De Deo uno for the
Seraphic Doctor. The purpose of the present paper is to challenge this commonly
accepted paradigm by a reading of his Disputed Questions on the mystery
of the Trinity. These questions discuss, among other issues, the existence of
God and his attributes. While pointing to the originality of the Bonaventurean
synthesis marked by the notion of primitas, this study underlines also many
points of convergence with Aquinas’ treatise of the divine esse (Ia, q. 2-11).
Faced with the errors of creationism and rationalism, this article
strikes a path which, in recognizing the merits of the theory of evolution,
shows how the question of sense is formulated. In order to accomplish this,
one must have a discerning use of the notion of causality, in particular to
recognize the transcendence of God — which the Intelligent Design movement
does not do.