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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'...

Human Rights Theory Rooted in the Writings of Thomas Aquinas Anthony J. Lisska: It should be noted, however, that recent scholarly debate hovers over whether this Salamanca school illustrated a retrieval of the Aristotelian/Aquinian conception of objective right, or whether this group of scholastic philosophers continued with the nominalist and voluntarist subjectivism attributed to the fourteenth century Franciscan philosophers from the time of Duns Scotus and William of Ockham. Recent scholarship suggests that the importance of the Second Scholasticism School at Salamanca is not easily placed into either the category of subjective or objective rights. As Annabel Brett once wrote: “(The) doctrine of rights ... (and) ... the achievements within political theory in general of the School of Salamanca cannot be fully understood without an appreciation of the complexity of the late medieval heritage of jus.”[24] In discussing Aquinas’s analysis of jus, Michel Villey and Ralph McInerny argued that Aquinas's account of jus should be understood within the context of Roman law and not in the context of modern rights theory.[25]

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. Human Rights Theory Rooted in the Writings of Thomas Aquinas Anthony J. Lisska: It should be noted, however, that recent scholarly debate hovers over whether this Salamanca school illustrated a retrieval of the Aristotelian/Aquinian conception of objective right, or whether this group of scholastic philosophers continued with the nominalist and voluntarist subjectivism attributed to the fourteenth century Franciscan philosophers from the time of Duns Scotus and William of Ockham. Recent scholarship suggests that the importance of the Second Scholasticism School at Salamanca is not easily placed into either the category of subjective or objective rights. As Annabel Brett once wrote: “(The) doctrine of rights ... (and) ... the achievements within political theory in general of the School of Salam...

Fernando Play... latest and enters Ibn Hud the Red

Finally got down to reading the 4 scenes. I made a few notes. Appreciate the time and effort you put in on the project. Your writing ability shines through in description of the events, the characters and the era. The main problem I see is too much back story or exposition. Many plays have exposition including mine (See Taylor in Viva) A play requires conflict--the sooner we get to the opening conflict the better. The opening conflict I see occurs in The Cortez. Its possible that one Knight opposed Berenguera's appointment of of Fernando--prior to assembly's approval. Maybe even likely. "He's too young". "inexperienced". We are dealing with a vicious enemy. The Knight speaks of cruelty, enslaving women etc, etc. NOTE. Berenguera can respond. She opens curtain. TO: Knight: Look out here sir. Show Fernando in prayer before the Madonna---for two hours. Other Knights indignant at fellow Knight. Some more arguments follow. Until fin...

Alive to the political and social realities of his age, especially the currents of republicanism and socialism, ['Freemasonic sympathies"] Cardinal Rampolla assembled the ideas for the encyclical Rerum Novarum (“New Things”), issued by Leo in 1891

https://www.britannica.com/biography/Mariano-Rampolla Mariano Rampolla Italian clergyman Also known as: Mariano Rampolla del Tindaro Britannica Editors History Britannica AI Ask Anything Mariano Rampolla (born Aug. 17, 1843, Polizzi, Sicily—died Dec. 16, 1913, Rome , Italy) was an Italian prelate who played a notable role in the liberalization of the Vatican under Leo XIII . On completing his studies at the Capranica College in Rome and taking orders, Rampolla trained for a diplomatic career in the church at the College of Ecclesiastical Nobles. In 1875 he was appointed counselor to the papal nunciature in Madrid. After serving on the Congregation for the Propagation of the Faith in Rome in 1877, he returned to Madrid as nuncio (1882–87). On March 14, 1887, he was created cardinal and two months later was appointed by Leo XIII as papal secretary of state. Quick Facts In full: Mariano Ramp...

@CarloMVigano...Monsignor Fenton on the Second Vatican Council..."Since the death of Pope St. Pius X, the Church has been governed by weak, progressive popes who have inundated the hierarchy with useless and stupid people"

Stephen Kokx @StephenKokx For the uninformed: these were the teams heading into Vatican II. 7:41 PM · Oct 22, 2025 · 281 Views Arcivescovo Carlo Maria Viganò @CarloMVigano Translated from Italian «It will be a disaster. If I didn't believe in God, I would be convinced that the Catholic Church is about to end.» The courageous testimony of Monsignor Fenton on the Second Vatican Council - Aldo Maria Valli https:// aldomariavalli.it/?p=30608 via Rate this translation: aldomariavalli.it Storia della Chiesa / “Sarà un disastro”. La coraggiosa testimonianza di monsignor Fenton sul... \"Se non credessi in Dio, sarei convinto che la Chiesa cattolica stia per finire\" Monsignor Joseph Fenton, 23 novembre 1962 Cari amici di \"Duc in altum\", dopo la pubblicazione dell’articolo... 10:06 PM · Sep 4, 2025 · 5,211 Views