“…we will come under the final judgment of God and are subject to the constraints and possibilities of that judgment. We’re invited to avoid hell and find heaven, a view that isn’t typically welcome among our secular contemporaries, but which has implications for them as well as us. The “gentlemen’s agreement” of secular liberalism is that we ought not attempt to find public consensus upon questions of life after death or the dogmatic truth content of revealed religion. In some ways dogma is considered impolite in a secular context because it could be seen as politically or socially divisive. Although the opposite is true in some real sense because dogma tends to outlive many passing cultures and is a force of unity, vitality, and the renewal of intellectual life. Thinking through traditional dogmas invites us as modern people to think about the longstanding vitality of those doctrines—why they’re pertinent to persons throughout time and history and a stimulus for the intellectual life. Knowledge of what was profound wisdom in a forgone era is typically the best source of illumination for anyone who wishes to re-articulate the conditions of meaning for the future. The temptation in our own age is to think the opposite, as if we need to be in some kind of radical rupture with the past in order to articulate the conditions of meaning for the future. This is a pattern you find in Descartes or in the opening pages of Kant’s Critique of Pure Reason or in Nietzsche in a more radical way. But you have people who tend to be both novel and preserve the past; I think this is true of Plato. Plato was very radical, but he also wanted to preserve the heritage of the past Greek religious traditions that came before him. Aristotle, too, is typically very careful in the first book of most of his works to show the insights that come before him and then he introduces a new order of learning and thinking. In general the great medievals like Bonaventure and Aquinas show how the past has contributed to the ongoing project of what they’re undertaking. In our own era Alasdair MacIntyre has been exemplary in showing how this kind of recovery and articulation of principles allows renewed engagement with the contemporary world around oneself.
I think Thomism functions best as an identification of principles and an engagement with contemporary intellectual questions.
I may be optimistic, but I think there are many modern questions Thomism addresses and answers. Thomism helps provide a realistic philosophy of nature, what it means that there are changing substances around us that have identifiable properties by which we can provide taxonomies for the natures of things and understand the ways in which they act upon each other. Aquinas is a phenomenal student of human nature, so he takes very seriously man’s physicality and animality, but also shows his emergent rational properties and freedom in their distinctiveness. He shows there are immaterial features to human knowledge and freedom that denote the presence of an immaterial form or spiritual soul. There’s also the whole architecture of virtue ethics Aquinas provides that is increasingly having an influence in the circles of analytical ethics. His study of the cardinal virtues—justice, prudence, temperance, and fortitude—provides terrific insight into the nature of a person. We’re longing for that in a culture in which there’s a great deal of intellectual instability and nostalgia for consensus. Often people want to impose consensus artificially through politics, which is a very superficial way to gain unity. That politics pervades the university, which is in crisis because there is deep absence of consensus about reality. Aquinas’s general anthropology and moral theory can give us the basis for a much deeper agreement about what human beings are and the structure of moral life than can any identity politics.
Religion doesn’t go away when you banish it from the university. It comes back in other forms, some of which are perfectly innocuous, but others of which are very dangerous. Aquinas is very realistic about the possibilities of pathological religious behavior; he calls it superstitio, the vice of disordered religion. The human being can become, very easily, irrationally religious, as, for example, in the cases of a banal religious emotivism or religiously motivated terrorism. The great conflicts we have between religionists and secularists, it seems to me, are very helpfully addressed by the harmony of reason and revelation in Aquinas, which allows the soul to flourish because the soul is meant for transcendence. Modern secular culture is asphyxiating. The soul needs to be open to the transcendent mystery of God to really experience the full freedom of its own intellectual life, its own voluntary life, its aspiration to the good, and its deepest desires for transcendence and meaning. A culture without an intellectual religious horizon is a truncated culture, but a culture that’s religious at the expense of the intellectual life is also a very unhealthy culture—so how do you get that right? I think Aquinas really helps us understand our natural religious aspirations in a balanced way.
-George, Robert P.. “Mind, Heart, and Soul: Intellectuals and the Path to Rome” (Kindle Location 1115-1153). TAN Books. Kindle Edition.
Love & Thomism,