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27. Cardinal Cajetan, Tommaso de Vio, wrote his commentary on the Summa Theologiae between 1507 and 1520. The revival of Aquinas studies in recent decades, in part defined as an effort to recover the genius of Aquinas himself over against his tradition, has been critical of Cajetan and the scholastic tradition for their reading of Aquinas. See Lonergan's brief comment on Cajetan in "Philosophy and Theology," 1974, pp. 193-97, and Corbin's comments (1974, pp. 818-20) on the "logicisation" of Aquinas' arguments. |
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28. "Ratio enim quam significat nomen, est conceptio intellectus de re significata per nomen." All emphases are mine. |
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29. P. 145. Beginning with intellectus noster cognoscit Deum . . . |
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30. The same point may be made with reference to Cajetan's comment on ST III.46.3. Here too, the purpose is precision, but the exploration unfolds in a more meditative, even reverent tone. After clarifying how ST III.46.3 takes up a point not considered in ST III.46.2, Cajetan goes on to say [p. 439, beginning with ubi nota quod alii . . . ]: "Notice that other modes of human liberation occur either through some creature, or through the will of God alone. If we are liberated by means of some some creature, clearly and evidently this medium would more remote from an efficacious accomplishment of the goal than is the Passion of Christ; for the Passion is presupposed to be a divine medium, most efficacious in every way. This point was omitted by our author, since it is selfevident. But it would certainly be more expeditious if our liberation were accomplished through the will of God alone, inasmuch as only that will of God would [have to] concur. But it would not be so sweet a means of liberating humanity, nor leading to so many good things, as is clear from the many good things set forth in [Aquinas'] text." Cajetan then notes the refinement of Aquinas' reasons why the Passion was the most fitting way of liberating humans: "As for the reasons given in the text for the greater fittingness in liberating the human race through the passion of Christ, note that they can all be subsumed under two headings: pertaining to the sweetness of their disposition, and to human dignity. He looks to the sweetness of disposition of our consequent salvation when he says that we are led to salvation by the demonstrated love of God, by the example of Christ, by his merit, and by his preciousness, etc. He looks to our human dignity when he says that [by Christ] man saves himself, redeems, fights for himself, merits, conquers, satisfies, triumphs, rules, judges, etc." The text is opened up with care and reverence, the sweetness and dignity of the Passion are elaborated, reverently and with understanding, while at the same moment further refinements are made; the Summa text flourishes in Cajetan's words, and the reader appreciates its beauty more fully. |
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