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Human Rights Theory Rooted in the Writings of Thomas Aquinas Anthony J. Lisska: In opposition to this theological reductionism, McInerny has suggested that this position is what one might call “Continental Thomism,” with its principal interlocutors being Etienne Gilson, Henri de Lubac and Marie-Dominique Chenu. While respectful of Gilson, nonetheless McInerny argues that “Gilson ended by so confining Thomas's philosophy to a theological setting that it is difficult to see how philosophy so understood could be shared by nonbelievers.”[46] McInerny insists that Aquinas rejects what Gilson firmly adopted: “the guiding role of the text from Exodus (with) the consequent need to ground the analysis in scripture and faith.”[47] He further argues that according to Gilson, Aquinas's philosophy “is swallowed up by Theology” with the consequence that “Thomas's metaphysics is dependent on revelation and faith”[48]

https://diametros.uj.edu.pl/diametros/article/view/542/1082#:~:text=Accordingly%2C%20the%20jurisprudential%20contributions%20of%20de%20Vitoria,into%20the%20modern%20theory%20of%20human%20rights.

In opposition to this theological reductionism, McInerny has suggested that this position is what one might call “Continental Thomism,” with its principal interlocutors being Etienne Gilson, Henri de Lubac and Marie-Dominique Chenu. While respectful of Gilson, nonetheless McInerny argues that “Gilson ended by so confining Thomas's philosophy to a theological setting that it is difficult to see how philosophy so understood could be shared by nonbelievers.”[46] McInerny insists that Aquinas rejects what Gilson firmly adopted: “the guiding role of the text from Exodus (with) the consequent need to ground the analysis in scripture and faith.”[47] He further argues that according to Gilson, Aquinas's philosophy “is swallowed up by Theology” with the consequence that “Thomas's metaphysics is dependent on revelation and faith”[48]


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