The first Argument, which survives in Arabic, is also included and makes this the only complete edition of On the Eternity of the World since antiquity.".

This dual-language book is a translation of John Pecham's De aeternitate mundi (On the Eternity of the World), written probably in 1270. Pecham was born in England around 1230. He pursued studies in Paris, where he may have been a student of Roger Bacon's, and at Oxford. He returned to Paris some time between 1257 and 1259 to study theology and in 1269-1270 became magister theologiae. It was at this time that he presumably wrote the essay translated here, and presented it as part of his inception, the equivalent of a doctrinal defense, in 1271, when he sought to become a magister regens, a member of the theological faculty. While Pecham was studying in Paris, two controversial theological innovations were being debated. The first issue involved the founding of the mendicant orders (Franciscans and Dominicans) in the first decade of the thirteenth century. Their active moving about, preaching and teaching, represented a departure from the established Rule of St. Benedict in which Orders were largely confined to monasteries. The second debate was over the introduction of the new philosophy of Aristotle. The Dominicans and Franciscans found themselves allied against the Latin Averroists (or Radical Aristotelians) on such issues as the unicity of the intellect and the assertion of the world's eternity in the sense that is was not created. The two Orders disagreed, however, on the truth of other Aristotelian theses such as the unicity of substantial form and the demonstrability of the world's having a beginning in time. On another front, having to do with the legitimacy of the Dominicans and Franciscans interpretation of religious life, the two Orders united under attacks from the secular clergy. Pecham, a Franciscan, witnessed his Order allied with the Dominicans against Averroists and secular clergy, and at odds with them over Aristotelianism in orthodox theology. During this tumultuous time Pecham met, and probably discussed his inception with Thomas, and his position on the eternity of the world can be compared to the treatment of the topic found in the writings of St. Thomas Aquinas and St. Bonaventure. In 1279, Pecham was named the Archbishop of Canterbury by Pope Nicolas III, in this position it was expected that he carry out reforms mandated by the Council of Lyons. The ruling of that council included the eradication of the Averroists radical departures from theological philosophy and some of the theses held by the Thomists. Pecham died in 1291, no doubt in disappointment that the reforms for which he had strived never came to pass.

"The translation of Aristotle's philosophical works into Latin in the late twelfth and thirteenth centuries produced a crisis for Christian thinkers insofar as the Aristotelian writing seemed to offer demonstrative proof that the world has always existed without a beginning at some point finitely distant in the past. The present volume offers the reader three different responses to the Aristotelian doctrine of the eternity of the world: the radical Aristotelian views of Siger of Brabant contrasted with those of St. Thomas Aquinas and St. Bonaventure. The latter two both held creation in time, though Aquinas believed that the question could only be decided on the basis of revelation, while Bonaventure argued that creation in time could be proved by reason."--

This study forms part of a research programme aiming to interpret and evaluate the theology of Thomas Aquinas and the later reception of his theology. In particular, it deals with the reception of Aquinas' thinking about the eternity of the world by theologians at the end of the 13th and the beginning of the 14th century. De Grijs defends the thesis that Aquinas' main interest in De Aeternitate Mundi is not philosophical but theological; while Aertsen opposes this thesis and tries to demonstrate Aquinas' philosophical purposes by comparing his De Aeternitate Mundi with his De Potentia and by study of his concept of creation. Van Veldhuijsen sketches the difference between Aquinas and Bonaventure in this respect. M. Hoenen concentrates on the importance of William de la Mare's Correctorium fratris Thomae and of the Correctoria Corruptorii for our understanding of the history of the reception of the views of Aquinas. F. Thijssen discusses the criticism of the Oxford theologian Henry of Harclay (died 1317) of Aquinas' views on two central issues that are involved in an eternal world: the traversal of an infinity and the existence of unequal infinities. Van Veldhuijsen, finally investigates Aquinas' reception by Richard of Middleton.

The philosophical theology of St. Thomas Aquinas is the crowning piece of his metaphysics. Leo J. Elders studies it against the background of the attempts of the great philoso- phers of the past to penetrate deeper into the knowledge of God. While the Introduction treats the nature of philosophical theology according to Aquinas, Chapter One presents a concise history of the idea of God in Western philosophical thinking. Chapters Two and Three deal with the question of the cognoscibility of God and the Five Ways of St. Thomas. New solutions are proposed of some difficulties in the Third and Fourth Ways. The attributes of God are studied in the order of the Summa theologiae I . Chapter Seven considers the grammar of God-language. The following chapters examine divine knowledge, foreknowledge of future events, divine will and providence as well as creation. The last chapter deals with the problem of the co-existence of God and finite creatures. This study shows that the philosophical theology of St. Thomas Aquinas is a coherent whole of impressive depth and beauty. It has its basis in our daily experience of the world and the general principles of being, but its conclusions reach the summits of negative theology.

Rory Fox challenges the traditional understanding that Thomas Aquinas believed that God exists outside of time. His study investigates the work of several mid-thirteenth century writers providing a wealth of material on medieval concepts of time and eternity.

The Oxford Handbook of the Reception of Aquinas provides a comprehensive survey of Catholic, Orthodox, and Protestant philosophical and theological reception of Thomas Aquinas over the past 750 years.This Handbook will serve as a necessary primer for everyone who wishes to study Aquinas's thought and/or the history of theology and philosophy since Aquinas's day. Part I considers the late-medieval receptions of Aquinas among Catholics and Orthodox. Part II examines sixteenth-century Western receptions of Aquinas (Protestant and Catholic), followed by a chapter on sixteenth- and seventeenth-century Orthodox reception. Part III discusses seventeenth-century Protestant and Catholic receptions, and Part IV surveys eighteenth- and nineteenth-century receptions (Protestant, Orthodox, and Catholic). Part V focuses on the twentieth century and takes into account the diversity of theological movements in the past century as well as extensive philosophical treatment. The final section unpicks contemporary systematic approaches to Aquinas, covering the main philosophical and theological themes for which he is best known. With chapters written by a wide range of experts in their respective fields, this volume provides a valuable touchstone regarding the developments that have marked the past seven centuries of Christian theology.