Antonio provides some Thomistic inspired reflections to defend that God loves and directs the lives of all, even the reprobate. This is the good news of hell. (Part II of II)
Antonio provides some Thomistic inspired reflections to defend that God loves and directs the lives of all, even the reprobate. This is the good news of hell. (Part I of II)
Conor tries his hand as a commentator. He begins with the first chapter of 5.1
Antonio discusses how he changed his views on his vocation as a metaphysician: is it the priesthood or is it rather action as a public intellectual?
Conor reflects on what he learned from Lloyd Gerson’s excellent Aristotle and Other Platonists.
In this post Conor continues his examination of how the Christian Platonist should approriate the thought of death. In it he argues that the Platonist should follow Socrates’ example, who saw his own death as a reward for his philosophical ministry.
How would Proclus account for both Christianity’s divine origin and also recognize its opposition to the cult of his own gods? Antonio starts a speculative series on the issue.
Taking his que from Kierkegaard’s At a Graveside, Conor examines how one might appropriate the thought of death within the metaphysical and theological framework of Christian Platonism.
How does the intellect (νοῦς) know God, yet how is God incomprehensible to the intellect? A close study on Maximus the Confessor’s Ambiguum 22, where Maximus adopts an Aristotelian and (pseudo-)Dionysian framework in describing how one does—and doesn’t—know God.
How can a Christian bring together the Trinity and devotion to God qua the soul’s bridegroom? Antonio presents an inspired solution.