Angelicum Thomistic Institute

In this engaging discussion, Kevin O'Reilly, OP, a Dominican priest and expert on Thomas Aquinas, dives deep into the concept of appropriation in theology. He explains how divine attributes are distinctly attributed to the Son of the Trinity, revealing a Christologically centered view of beauty. O'Reilly explores the elements of beauty—integrity, proportion, and clarity—arguing that created beauty reflects the divine Word. He also discusses how creatures mirror the Trinity and connect beauty to form, goodness, and providence.

François-Xavier Putallaz, a Swiss Catholic scholar, delves into Thomas Aquinas's insights on intellect and faith. He discusses Aristotle's owl metaphor, illustrating how our intellect struggles with knowledge due to its limitations. The conversation explores the balance between philosophy and theology, emphasizing the importance of humility in grasping divine truths. Putallaz critiques modern utilitarianism's focus on pleasure, illustrating how physical comforts can soothe grief but not provide true consolation. The session culminates in a deep reflection on faith as a pathway to understanding what reason alone cannot.

Ludger Schwienhorst-Schönberger, an academic lecturer in Thomistic theology, dives deep into Thomas Aquinas's interpretation of the Ten Commandments. He explores the integration of divine law within Aquinas’s framework, emphasizing its role in guiding rational beings towards God. The discussion highlights the harmony between law and love, the necessity of positive divine law, and the moral implications regarding human actions and intentions. Intriguingly, Schwienhorst-Schönberger addresses the nuanced view on anger and outlines the importance of inner thoughts under divine law.

Patrick Zoll SJ, a Jesuit scholar known for his expertise in Thomas Aquinas, dives into deep theological discussions. He explores the tension between classical and personal theism, addressing divine simplicity's implications. Zoll argues that while we can know God's existence, grasping His essence fully remains elusive. He examines Aquinas’s arguments against Maimonides, highlighting negative theology's nuances. Throughout, Zoll asserts that we can attain positive yet limited knowledge of God through analogical language, bridging philosophical insights with contemporary relevance.

Mariusz Tabaczek OP, a renowned Dominican friar and professor specializing in Thomistic philosophy and theology, dives into the fascinating interplay between creation and evolution. He challenges misconceptions about divine creation and argues that evolution should be seen as a process of production rather than creation ex nihilo. Exploring Aquinas' definitions and the concept of primordial matter, he presents how human souls emerge uniquely from divine action. Throughout the discussion, he emphasizes the importance of teleology and offers fresh insights on the compatibility of faith and science.

Lezione Inaugurale del Programma Joint Diploma 2025/26 | Prof. Pasquale Porro - Tommaso d'Aquino e Napoli

Why does the Vatican support an astronomical observatory? That question masks a deeper question: why does anyone choose to be a scientist? The motivation behind our choices, both as individuals and as a society, determines the questions we pursue and the kinds of answers that are found to be satisfying. It determines the kinds of answers that are found to be satisfying. And ultimately, it affects the way in which we think of ourselves.

Integral to Jesus's full humanity was his manhood or maleness. As the "exemplum virtutus," he thus imbibed all the virtues in a male-structured and male-conditioned manner. This includes the virtue of chastity (or, more specifically in his case, the virtue of virginity). Though men are neurobiologically oriented to sexual desire and pleasure and to the visual aspects of sex, to the extent that the male fallen condition is particularly prone to lust, the struggle with lust was not characteristic of Jesus, even if he possessed the natural male neurobiological structuring. The Gospel evidence shows a Jesus who enjoyed unfettered, virtuous relationships with his female (and male) disciples and who insisted that his followers exercise strict sexual self-mastery. He was the model for this. The Gospel evidence also indicates that Jesus held an extremely high estimation of marriage. Though he did not struggle with lust, he could however have experienced sexual temptation, given his recognition of the good of sex and the good of marriage. This talk will examine all of this.

The Scriptures tell us that “Jesus increased in wisdom and in years, and in divine and human favor” (Lk 2:52). How are to interpret these inspired words in the context of the Church’s teaching on the hypostatic union confirmed at both Nicea and Chalcedonian? This conference draws us into the teaching of theologians throughout the centuries who have struggled to properly interpret “two na¬tures, inconfusedly, unchangeably, indi¬vis¬i¬bly, insepara¬bly,” united in “one Person and one Subsistence”, such that “the property of each nature being pre¬served, and concur¬ring in one Person and one Subsis¬tence […] the same Son, and only begot¬ten, God the Word, the Lord Jesus Christ.” Having these profound theological statements as a foundation, this paper addresses one seemingly simple question: whether or not Christ, in his human nature, made progress? I will respond to the question by analyzing three specific aspects of Christ’s assumed nature: first, the question of physiological change and progress; second, progress as to Christ’s knowledge which will necessarily require distinctions as to his Divine and human knowledge; third, the question of whether Christ progressed in moral virtue. Since moral virtue perfects both the rational and sensitive appetite, one cannot avoid mention of Christ’s passions as movements of the latter appetite. This discussion, however, will be limited to a few key points pertinent to the specific question of progress. [Sources, both ancient, medieval, and contemporary, abound, but Thomas Aquinas’s writings are key both for their abundance and specificity. His Christological teachings appear in many works, including De Veritate, De Virtutibus, and various Commentaries on the Scriptures, and fine nuggets are gleaned from these, but emphasis must be given to his comprehensive mature and subtle synthesis which appears in the Tertia pars of his Summa Theologiae, written shortly before his death. I also will make brief reference to the other Dominican Doctor of the Church, Catherine of Siena. Though not a systematic work, her Dialogue offers a profound Christology, particularly noteworthy in the doctrine of Christ as Il Ponte – the bridge between earth and heaven.]

Jesus Christ is not only truly God, but he is also truly human, the divine person of the Word in two natures, divine and human. This means that his true human nature is integral and complete, composed of an immaterial soul and a material body. While we believe as Catholics in the human reality of Jesus’ body, it is not a matter of faith that we confess certain facts about Jesus’ DNA, including the mere fact that his human body had and has DNA. Yet theology today has to grapple with the fact that Jesus had DNA, because we know since the discovery of the chemical’s full significance in the twentieth century, that DNA is a fundamental part of the life and genetic inheritance of earthly living things, ourselves, and Jesus, included. DNA testing by commercial companies is a way by which customers can have their DNA matched to relations and regional populations. This paper asks what would be the result of a DNA test taken by Jesus, with particular reference to the fact that Jesus had no biological father. It investigates the question of Jesus’ DNA from different theological perspectives, including the Thomistic tradition, and surveys possible solutions.