This paper explores Aquinas’s ethics. For Aquinas, the moral life begins with a surrender to God on the part of a person who comes to faith. That surrender includes a change in the person’s will from the state of resisting God’s love and grace to quiescence, the cessation of resistance. Once a person’s will is in this quiescent state, God infuses grace into his will. On Aquinas’s views, in an instant this grace moves the person’s will to the will of faith. In that same instant, the Holy Spirit comes to indwell in him and also brings into him also all the infused virtues, as well as all the gifts and fruits of the Holy Spirit. The paper explores Aquinas’s claims about the infused virtues and the gifts and fruits of the Holy Spirit, and it argues that for Aquinas the moral life is first and foremost a matter of having a right second-personal relationship to God.

While many people think of self-knowledge as about having particular knowledge of oneself, and contemporary philosophers think of self-knowledge as about knowing one’s own mental states, historically, many thinkers have thought about self-knowledge as about knowing one’s nature. This is clear in Thomas Aquinas’s account of self-knowledge. Yet how is knowing one’s nature, which is one of the least individual aspects of oneself, self-knowledge rather than more general anthropological knowledge? This article defends the idea that there is a knowledge of one’s nature which qualifies as self-knowledge and not just anthropological knowledge. In particular, it defends Aquinas’s conception of self-knowledge in dialogue with contemporary epistemology and Leo Tolstoy’s ‘The Death of Ivan Ilyich’. It is argued that Aquinas’s account of self-cognition describes a first-personal knowledge of our nature which is self-knowledge insofar as it is acquired through reflection on one’s experience of oneself in contrast to third-personal anthropological knowledge.

One of the most enduring criticisms of papal infallibility is that it seems to set the pope apart from the Church. Much has already been done to correct this impression, but the current ‘synodal moment’ offers a unique opportunity to substantially further this ecclesiological integration. Along such lines, the present article first proposes that the teachings on infallibility in Lumen gentium be read through the chapter on the People of God (LG25 through LG12), thereby treating the pope as a member of the faithful and drawing out the charismatic dimension of infallibility. The article then pivots to exploring the widely overlooked Eastern Catholic reception of Vatican I. Specifically, it details the dogmatic importance of a clause added to Pastor aeternus by two patriarchs as part of their conditional acceptance – something drawing from a deeper tradition of synodal examination of papal teaching. These two sections converge to reveal a more synodal infallibility at the level of initial discernment and reception. More so, these genuinely synodal elements of papal infallibility are discovered as existing within the previous tradition. Elements that, going forward, can fruitfully be given a new hermeneutical priority.

This article considers the claim that miraculous healings are essential to present-day evangelization. I contrast this perspective with that of the Baroque scholastic theologian John Poinsot. Like his contemporaries, Poinsot is concerned with offering a robust defense of the Christian faith but is rather circumspect with respect to the role that the miraculous should play. I argue that Poinsot’s reasons are not only valid, but the positive framework he develops for defending the articles of the faith helps contemporary evangelists successfully navigate the pitfalls of postmodernity.

The explosive increase in life expectancy over the 20th century led to the formulation of multiple gerontological theories. Of these, it is the evolutionary theories of senescence that enjoy the greatest theoretical and empirical support today. It is striking that these models put reproduction at the center of their postulates, an emphasis shared with the Aristotelian and Thomistic doctrines of the living being; this meeting point inspires our model. In particular, we hypothesize that the corporeal living being, precisely because of its mortality, can only fulfill the universal vocation to similitudo Dei through the generation of another living being of the same species. Once this purpose is fulfilled, its biological organization – understood here as a minimal entitative disposition that allows the actualization of matter by substantial form – decays and is exposed to random damage, as predicted by evolutionary models. This gradual decline is what is known as senescence. Such an approach opens up the possibility of addressing aging positively, with an emphasis on organizational prolongation resulting in a healthier old age. At the same time, such a perspective could illuminate our current understanding of biological organization and the pathologies that affect it.