Along with this affirmation, the Church of Rome (if less decisively) has adopted the limitations of the Thomist theory by the condemnation of " Ontologism "; certain mysterious doctrines are beyond reason.
The book is not what moderns (schooled unconsciously in post-Reformation developments of Thomist ideas) expect under the name of natural theology.
The Thomist compromise - or even the more sceptical view of "two truths " - has the merit of giving filling of a kind to the formula " supernatural revelation " - mysteries inaccessible to reason, beyond discovery and beyond comprehension.
Deism is, in fact, the Thomist natural theology (more clearly distinguished from dogmatic theology than in the middle ages, alike by Protestants and by the post-Tridentine Church of Rome) now dissolving partnership with dogmatic and starting in business for itself.
Roman Catholic apologetics - of necessity, Thomist - is well represented by Professor Schanz of Tubingen.
This difficulty was presently raised by Duns Scotus and the realistically-inclined opponents of the Thomist doctrine.
Apart from this general question, a difficulty arises on the Thomist theory in regard to the existence of spirits or disembodied personalities.
One of the first of these was the Reprehensorium seu correctorium fratris Thomae, published in 1285 by William Lamarre, in which the Averroistic consequences of the Thomist doctrine of individuation are already pressed home.
And it is significant that this primacy of the undetermined will (voluntas superior intellectu) was the central contention of the Scotists against the Thomist doctrine.
Accordingly, the Thomist doctrine may be described as a moderate determinism.
While agreeing with Albert and Thomas in maintaining the threefold existence of the universals, Duns Scotus attacked the Thomist doctrine of individuation.
It is false, therefore, to speak of matter as the principle of individuation; and if this is so there is no longer any foundation for the Thomist view that in angelic natures every individual constitutes a species apart.
Though as a theologian Cajetan was a scholastic of the older Thomist type, his general position was that of the moderate reformers of the school to which Reginald Pole, archbishop of Canterbury, also belonged; i.e.
Leo XIII., while favouring them somewhat, never gave them his full confidence; and by his adhesion to the Thomist philosophy and theology, and his active work for the regeneration and progress of the older orders, he made another suppression possible by destroying much of their prestige.
His eloquence and his writings earned for him a renown and influence which far exceeded St Bernard's, and which held its ground until the advent of the Thomist philosophy.
Even after the loss of the Protestants and the suppression or expulsion of the Jansenists, the doctrinal history of the Later his- Church of Rome is described as governed by discus tory of sions in regard to Thomist Augustinianism.
On the other hand, more under the influence of the Thomist reaction, Thomas Harper published The Metaphysics of the School (1879, &c.), describing scholasticism, as it appears in the works of Aquinas; and The Manuals of Catholic Philosophy, edited by R.
The Thomist reaction has had a good effect in the way of encouraging the study of Aristotelian philosophy in itself, and as modified by Aquinas.