LA CONOSCIBILITÀ DI DIO NEL COMMENTO AI NOMI DIVINI
The paper is divided into two parts. First, the author describes the historical context in which Aquinas drafted his commentary on pseudo-Dionysius. The author suggests that the commentary may have been written during Aquinas’s stay in Rome (1265-1267/8), i.e. when Aquinas was writing Summa Theol. I...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Edizioni Studio Domenicano
2015
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| In: |
Divus Thomas
Year: 2015, Volume: 118, Issue: 1, Pages: 57-79 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a The paper is divided into two parts. First, the author describes the historical context in which Aquinas drafted his commentary on pseudo-Dionysius. The author suggests that the commentary may have been written during Aquinas’s stay in Rome (1265-1267/8), i.e. when Aquinas was writing Summa Theol. Iª, qu. 12, a question on divine names. The second section of the paper focuses on Aquinas’s claims concerning one’s capacity of knowing God. After having expounded the limits of the human capacity of knowing God, the author expounds on the via remotionis and eminentiae, and on the via causalitatis – the three methods for grasping something of God. The author observes that Aquinas was not eager to agree with pseudo-Dionysius’s agnosticism – and this may be a consequence of the 1241 condemnation of the thesis, according to which the blessed in heaven do not see God’s essence. L’articolo si divide in due parti. Nella prima si discute il contesto storico che fa da sfondo alla stesura del commento tommasiano. L’autore suggerisce che il commento sia databile al periodo romano (1265-1267/8), cioè agli stessi anni in cui Tommaso scriveva Summa Theol. Iª, qu. 12, questione dedicata ai nomi divini. La seconda parte del saggio si concentra sulla conoscibilità di Dio, quale emerge dal commento allo pseudo-Dionigi. Dopo essersi soffermato sui limiti della conoscenza umana di Dio, l’autore analizza la via remotionis ed eminentiae e la via causalitatis per conoscere Dio. L’autore osserva che Tommaso si distacca dall’agnosticismo dionisiano (forse perché nel 1241 era stata condannata la tesi secondo cui è impossibile per i beati vedere l’essenza di Dio). | ||
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