Aquinas on the New Adam | Prof. Matthew Levering

The Thomistic Institute

Christianity, Religion &Amp; Spirituality, Society & Culture, Catholic Intellectual Tradition, Catholic, Philosophy, Religion & Spirituality, Thomism, Catholicism

4.8 • 729 Ratings

🗓️ 1 March 2021

⏱️ 71 minutes

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Summary

This talk was given at the annual lecture in honor of St. Thomas Aquinas held at the Dominican House of Studies in Washington, D.C. on Jan. 21, 2021.

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About the speaker:

Matthew Levering holds the James N. and Mary D. Perry Jr. Chair of Theology at Mundelein Seminary. He is the author or editor of over forty books on topics of dogmatic, sacramental, moral, historical, and biblical theology. He is the translator of Gilles Emery’s The Trinity. Most recently he has published Engaging the Doctrine of Creation, An Introduction to Vatican II as an Ongoing Theological Event, and Engaging the Doctrine of the Holy Spirit: Love and Gift in the Trinity and the Church. He coedits two quarterly journals, Nova et Vetera and International Journal of Systematic Theology. Since 2004, he has been a participant in Evangelicals and Catholics Together, and from 20072016 he served as Chair of the Board of the Academy of Catholic Theology. He cofounded the Chicago Theological Initiative and has directed the Center for Scriptural Exegesis, Philosophy, and Doctrine since 2011. He is a Distinguished Fellow of the St. Paul Center.

Transcript

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0:00.0	The doctrine of the incarnation can seem highly abstract.
0:04.0	In questions two to six of the tereshaphars of the summa theologia,
0:08.0	Thomas Gwynas devotes 36 dense articles to the incarnation.
0:13.0	He first inquires into the union itself.
0:15.0	Did the union of God and man take place in the natures,
0:19.0	resolving in a terrestrial quid, or did the union take place in the
0:23.0	divine person? Is this the same as saying that it took place in the divine suppositum or
0:28.5	hypothesis? If it took place in the person, does this mean that after the incarnation, the divine
0:34.4	person has changed? If the divine person has not changed, can we really say that the divine person has changed. If it, if the divine person has not changed,
0:38.6	can we really say that the divine person subsists in a true sense in two natures, divine and human?
0:45.8	Does the word take the place of the soul in Jesus Christ? Or is Jesus humanity characterized
0:52.4	by a soul body unity like everybody else's?
0:56.0	If the latter, would not Jesus be a human person, in which case the divine person would not be the fundamental principle of unity,
1:04.4	and Jesus would have not only two natures, but also two persons?
1:09.4	Is the union of the human nature to the divine nature in
1:12.9	the person of the sun an accidental union, meaning that the human nature is not really united
1:17.8	to the word any more than close are united to a man? Many more such abstract questions follow
1:25.2	in Aquinas' treatment. I've surveyed the contents there briefly of
1:30.3	only seven of the 36 articles containing questions 2 to 6. What could see how metaphysically
1:36.2	dense such questions are? It's noteworthy that although Aristotle and various church fathers
1:41.9	and councils are quoted many times by Aquinas in the above
1:45.2	seven articles. He does not quote scripture even once. Aquinas is not to blame for the abstractness
	...

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