Thinking Theologically contains new insights into the place of the divine ideas in the pedagogical design of Aquinas’s Summa Theologiae. It subsequently challenges the false dichotomy between philosophy and theology in the interpretation of Aquinas’s engagement with the doctrine.

This Element defends a version of the classical theory of divine ideas, the containment exemplarist theory of divine ideas. The classical theory holds that God has ideas of all possible creatures, that these ideas partially explain why God's creation of the world is a rational and free personal action, and that God does not depend on anything external to himself for having the ideas he has. The containment exemplarist version of the classical theory holds that God's own nature is the exemplar of all possible creatures, and therefore that God's ideas of possible creatures are in some sense ideas of himself. Containment exemplarism offers a monotheism fit for metaphysics, insofar as it is coherent, simple, and explanatorily powerful; and offers a metaphysics fit for monotheism, insofar as it leaves God truly worthy of the unconditional worship which Christians, along with Jews and Muslims, aspire to offer to God.

By the time of early modernity, a widely deployed tenet of Christian thought had begun to vanish. The divine ideas tradition, the teaching that all beings have an eternal existence as aspects of God's mind, had functioned across a wide range of central Christian doctrines, providing Christian thinkers and mystical teachers with a powerful theological capacity: to illuminate the Trinitarian ground of all creatures, and to renew the divine truth of all creatures through human contemplation. Already by the time of the Middle Platonists, Plato's forms had been reinterpreted as ideas in the mind of God. Yet that was only the beginning of the transformation of the divine ideas, for Christian belief in God as Trinity and in the incarnation of the Word imbued the divine ideas tradition with a remarkable conceptual agility. The divine ideas teaching allowed mystical theologians to conceive the hidden presence of God in all creatures, and the power of every creature's truth in God to consummate the full dynamic of every creature's calling. The Divine Ideas Tradition in Christian Mystical Theology brings to life the striking role of the divine ideas tradition in the teaching of its central exponents, and also suggests how the divine ideas might constructively inform Christian theology and spirituality today. Especially in an age of global crises, when the truth of the natural environment, of racial injustice, and of public health is denied and disputed for political ends, the divine ideas tradition affords contemporary thinkers a creative and contemplative vision that reveres the deep truth of all beings and seeks their mending and fulfilment.

This innovative work is an introduction to Christian theology with a difference. Not only does it interpret, with clarity and energy, fundamental Christian beliefs but it also shows how and why these beliefs arose, promoting an understanding of theological reflection that encourages readers to think theologically themselves. From Irenaeus and Aquinas to Girard, from Augustine to Zizioulas and contemporary feminist thought, Divine Teaching explores the ways in which major thinkers in the Christian tradition have shaped theology through the wide variety of their encounters with God. It makes theological study adventurous and interactive, not necessarily requiring a faith commitment from all, but allowing readers a thoughtful involvement in the subject that takes seriously the Christian vision of God as the ultimate teacher of theology. Divine Teaching: An Introduction to Christian Theology is an imaginative and lively analysis of the Christian way of thinking, offering vivid and informing insight into the history and practice of Christian theology.

We are constantly engaged in processing data and sensory inputs all around us, even when we are not conscious of the many neural pathways our minds are traveling. So taking a step back to ponder the dimensions and practices of a particular way of thinking is a challenge. Even more important, however, is cultivating the habits of mind necessary in a life of ministry. This book, therefore, will grapple with the particular ways that the theological disciplines invite students to think but also the ways in which thinking theologically shapes a student’s sense of self and his or her role in a wider community of belief and thought. Thinking theologically is not just a cerebral matter; thinking theologically invokes an embodied set of practices and values that shape individuals and communities alike. Thinking theologically demands both intellect and emotion, logic and compassion, mind and body. In fact, this book—as part of the Foundations for Learning series—will contend that these binaries are actually integrated wholes, not mutually exclusive options.

This study brings to life the striking role of the divine ideas tradition in the teaching of its central exponents, and suggests how the divine ideas might constructively inform Christian theology and spirituality today.

Scientific Study from the year 2007 in the subject Philosophy - Miscellaneous, grade: "-", , language: English, abstract: An introductory chapter loads the scales in favour of an idealist approach in quasi-Quinean sense, in that being is called in question, as it is throughout the book. After a chapter revising the best expositions of faith as a possibly rational attitude the Christian discovery or intuition of intra-divine events or processes, held compatible with divine infinity and immutability, is treated under the rubric of a Trinitarian philosophy. This leads to analysis of notions of being (identity in difference) and, above all, of creation, viewing this as freed from the historic dualism which has contradicted the necessary infinity of the first principle. Creation is not thereby denied but seen as truly a constituent of the divine life. The picture is thus monistic, which is to say scientific as presenting a holistic system or way of seeing things absolutely or beyond appearance merely. The consequences for human metaphysical and moral nature are rigorously drawn, freed from all anthropomorphisms so as better to illuminate the insights of religion and philosophy. The relevance for contemporary movements from palaeontology to Church ecumenism is brought out, while a concluding epilogue attempts to shed light on the vexed debate on Europe in relation to the Christian inheritance. Other concluding chapters treat of both sacramental religion and of dialectic as the method of reason, whether in theology or in the world. For the world without the reason is not an object of thought, any more than you can wash the fur without wetting it, in G. Frege’s words. [...]

A twofold tradition, through Augustine and Dionysius, carried the doctrine of 'divine ideas' to Aquinas. It continues to play a key role in his theology and his handling of it allows us to asses the nature of his unique synthesis.