Aquinas and the Supreme Court: Biblical Narratives of Jews, by Eugene F. Rogers Jr.

By Eugene F. Rogers Jr.

This new paintings clarifies Aquinas’ inspiration of common legislation via his biblical commentaries, and explores its purposes to U.S. constitutional law.

  • The first time using Aquinas at the U.S. ideal courtroom has been explored extensive, and its purposes validated via a rigorous studying of the biblical commentaries
  • Shows how key judgments within the best court docket have rested on medieval usual legislations, and applies serious gender concept to debate issues of those applications
  • Offers new study information to offer a unique photograph of Aquinas and average legislation, and a clean tackle Aquinas’ biblical commentaries
  • New learn in response to passages within the biblical commentaries by no means ahead of on hand in English
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Extra resources for Aquinas and the Supreme Court: Biblical Narratives of Jews, Gentiles and Gender

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But natural law in Aquinas’s commentaries is none of those. Aquinas on the Supreme Court and on the Bible 17 Each of the following chapters makes the natural-law reasoning associated with Aquinas more difficult for secular courts to use. Part I: Aquinas on the failure of natural law Chapter 2, “What Aquinas Thinks We Cannot Know,” collects four well-known strains of apophaticism in Aquinas’s writing to correct the widespread impression that Aquinas thinks we can know a lot. Chapter 3, “How God Moves Creatures: For and Against Natural Law,” says what I think natural law is for, precisely if it’s not for delivering content.

Yet inexpressibly other is not the same as inexpressibly alien, because the unknown pole of everything is precisely what imposes our humanity upon us. The trouble with overly positive accounts of Aquinas, then, is not just that they ignore his apophaticism, his insistence on what we cannot say. The trouble goes deeper than that. They misunderstand even the positive things. They misunderstand them to the extent that they “ignore or ‘leave out’ this [unknowable] correspondence between things and their divine exemplars” (Pieper 61–62).

Not when standard sourcebooks in Aquinas’s so-called treatise on law or political theory leave the uniform impression that undergraduates, law students, and political theorists can responsibly read bits from the Summa of theology with little or no attention to theology at all. ) New Aquinas on the Supreme Court and on the Bible 9 natural law’s claim to be perennial emboldens its advocates and insulates them from setbacks, since precisely if it is perennial, natural law “must” come back. Nor does it much chasten the theory that one of its critical adherents has called it “a doctrine for Cartesian minds somehow under Church discipline” (Hittinger 62; I thank Joseph Naron) or that Pope Benedict XVI, writing as Cardinal Ratzinger, describes it as a “blunt instrument” – one thinks of a cudgel – in secular society (Ratzinger 2006:29–30).

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