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

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By Eugene F. Rogers Jr.

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

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

Sample text

13 ad 1). 2 ad 1, three modes of knowing God culminate in recognizing God as “simply unknown,” tamquam ignotum. “This is what is ultimate in the human knowledge of God: to know that the human being does not know God” (scire, nescire, De pot. 5 ad 14). 1), so that even faith does not proceed “from the vision of the believer but from the vision of the One who is believed. 13 ad 3) – for scientia is a way of possessing an object in our heads. But we cannot contain God in our heads. 7). ). 2) – which is to say, only by God and the dead.

But these facts are widely known, even if in some quarters they are also widely ignored. My contribution is to put them into the context of the even larger corpus of Aquinas texts that remain unknown and ignored almost everywhere: his commentaries on the Bible, especially the Commentary on Romans. How to Read Aquinas A critic might answer that Aquinas’s biblical citations are only decorative, Schmückzitate to be passed over in silence. A philosopher might suppose Aquinas’s theological and philosophical views easy to disentangle.

This picture of law is at once too religious and too queer for the courts. A book aimed at multiple audiences can hardly treat all readers with equal solicitude, and most of these chapters were originally written with students of Aquinas in mind. I expect that students of law are smart enough to connect the dots where I leave them insufficiently instructed. But I can help readers follow different paths through the book. Readers interested in law should read the introductory paragraphs to each chapter, which highlight how the chapter makes the legal use of Aquinas more difficult.

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