Joseph Owens - Saint Thomas and the Future of Metaphysics (Aquinas Lecrure 22)
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Saint Thomas and the Future of Metaphysics (Aquinas Lecrure 22)
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Under the Auspices of the Aristotelian Society of Marquette University
By Joseph Owens, C.Ss.R., M.S.D.
SECOND PRINTING
MARQUETTE UNIVERSITY PRESS MILWAUKEE 1973
Page ii
Nihil Obstat Gerard Smith, S.J., censor deputatus Milwaukiae, die 17 mensis Januarii, 1957
Imprimatur Albertus G. Meyer Archiepiscopus Milwaukiensis Milwaukiae, die 21 mensis Januarii, 1957
Imprimi Potest J. A. Ryan, C.Ss.R. Torontini, die 14 mensis Novembris, 1956
Library of Congress Catalog Card Number: 57-7374
COPYRIGHT, 1957
BY THE ARISTOTELIAN SOCIETY OF MARQUETTE UNIVERSITY
PRINTED IN U.S.A.
Page iii
Prefatory
The Aristotelian Society of Marquette University each year invites a scholar to deliver a lecture in honor of St. Thomas Aquinas. Customarily delivered on a Sunday close to March 7, the feast day of the Society's patron saint, the lectures are called the Aquinas lectures.
In 1957 the Aquinas lecture, "St. Thomas and the Future of Metaphysics," was given by Fr. Joseph Owens, C.Ss.R.
Fr. Owens received the Licentiate in Mediaeval Studies in 1946 and the Doctorate of Mediaeval Studies in Philosophy in 1951, both from the Pontifical Institute of Mediaeval Studies in Toronto.
He taught at the Academia Alfonsiana in Rome 1952-1953, and at Assumption University at Windsor, Ontario, in 1954. Since then he has been teaching at the Pontifical Institute of Mediaeval Studies
Page iv
in Toronto where he is associate professor of philosophy, and also at St. Alphonsus Seminary, Woodstock, Ont.
Fr. Owens is the author of The Doctrine of Being in the Aristotelian Metaphysics (Toronto, Pontifical Institute of Mediaeval Studies, 1951).
He has also written the following articles:
"Up to What Point is God Included in the Metaphysics of Duns Scotus?" Mediaeval Studies, X (1948) 163-177;
"The Reality of the Aristotelian Separate Movers," The Review of Metaphysics, III (1950) 319-337;
"Theodicy, Natural Theology and Metaphysics," The Modern Schoolman, XXVIII (1951) 126-137;
"The Conclusion of the Prima Via," The Modern Schoolman, XXX (1952-53) 33-53; 109-121; 203-215;
"The Special Characteristic of the Scotistic Proof that God Exists," Analecta Gregoriana, LXVII (1954) 311-327;
Page v
"The Causal PropositionPrinciple or Conclusion?" The Modern Schoolman, XXXII (1955) 159-171; 257-270; 323-339;
"A Note on the Approach to Thomistic Metaphysics," The New Scholasticism, XXVIII (1954) 454-476;
"The Intelligibility of Being," Gregorianum, XXXVI (1955) 169-193;
"Our Knowledge of Nature," Proceedings of the American Catholic Philosophical Association, XXIX (1955) 63-86.
To these the Aristotelian Society takes pleasure in adding St. Thomas and the Future of Metaphysics.
Page 1
The Problem of the Future of Metaphysics
A witness of the canonization process of St. Thomas Aquinas testified to what may seem a rather amazing statement made by Albert the Great. After the death of St. Thomas, Albert as an old man had undertaken the long journey to Paris to defend the memory of his younger confrere. On his return to Cologne he wanted to have all the works of Brother Thomas read to him in a set order; and he concluded his encomia on them by saying that the same Brother Thomas had in his writings put an end to everybody's labors right up to the end of the world, and that from now on all further work would be without purpose!1
Page 2
Can one find anywhere a grain of salt that might render such a statement palatable? Certainly history tears it to shreds when it is understood in any obvious sense. At its face value, it would imply that all intellectual work of the kind undertaken by St. Thomas Aquinas had come to an end with his death. Any further attempts at development would be a waste of time. The sum total of human intellectual achievement would have been already attained and would remain complete for admiration and respect but not open to progress or change. Like the Platonic world of perfect being in the impasse to which it seemed to have been brought by the description of the Eleatic Stranger,2 Thomistic doctrine would stand there rigid for all time in solemn immobility, aloof from the everchanging intellectual life of mankind. Metaphysics, like all other parts of the Thomistic doctrine, would have its history completed. It would be something en-
Page 3
tirely of the past. It would have no future, and you would be spared the trouble of listening to a lecture on this afternoon's topic.
However, nearly seven hundred years of variegated doctrinal history have blossomed since the reported statement of St. Albert. Even at first glance the wide panorama shows clearly enough that human intellectual achievement did not at all cease with the death of St. Thomas. Rather, in all fields there has been continued and intensive development, generally outside the framework of the thirteenth century Thomistic structure, and in most cases with startling and undreamt of success. History denies emphatically that St. Thomas in his writings has put an end to all intellectual labors.
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