Resumen de «Deus cognoscendo seipsum, omnia cognoscit».: A propósito de la recepción tomasiana de Metaphysica XII, 9
- español
Al hablar de Dios, Tomás de Aquino sigue la tradición de los Padres, quienes incor-poraron a la doctrina de la fe los datos filosóficos sobre el absoluto –no sin antes cribar-los a la luz de la revelación– alejados de toda presunción de reducir la fe a la razón o de comprender exhaustivamente los misterios revelados. Una lectura atenta de las cuestio-nes De Deo de las obras tomasianas permite admirar la cuidadosa purificación a la que se han visto sometidas las concepciones de lo divino provenientes del mundo filosófico. Nuestro trabajo se detiene en el punto culminante de ese proceso y muestra, principal-mente a partir de la Summa Theologiae, cómo Tomás adopta la doctrina aristotélica de la ciencia divina asimilada a la concepción bíblica de un Dios creador y providente que co-noce todas las creaturas. El legado dionisiano juega en este asunto un papel significativo y la teoría de la causalidad eficiente le confiere una profunda inteligibilidad teológica.
- English
Speaking of God, Thomas Aquinas follows the tradition of the Fathers, who incor-porated philosophical divinity data to the doctrine of faith, but not before sifting them with the light of revelation, far from any presumption of reducing faith to reason or fully understand the mysteries revealed. A close reading of the questions about God from the works of St. Thomas allows us to admire the careful purification which have undergone Speaking of God, Thomas Aquinas follows the tradition of the Fathers, who incor-porated philosophical divinity data to the doctrine of faith, but not before sifting them with the light of revelation, far from any presumption of reducing faith to reason or fully understand the mysteries revealed. A close reading of the questions about God from the works of St. Thomas allows us to admire the careful purification which have undergonethe conceptions of the divine belonging to the philosophical world. Our work stops at the highest point of this process and shows, especially from the Summa Theologiae, how Thomas adopts the Aristotelian doctrine of the divine knowledge likened to the biblical conception of God, creator and provident, who knows every creature in its uniqueness. The Dionysian legacy on this issue plays a significant role and the theory of efficient causality gives a profound theological intelligibility.
