Papers by Ignacio M Manresa Lamarca
Studium. Filosofía y Teología, 2021
Este artículo pretende ser una nueva aportación a la discusión que tuvo lugar durante el siglo XX... more Este artículo pretende ser una nueva aportación a la discusión que tuvo lugar durante el siglo XX sobre si santo Tomás afirma la existencia de un sentido literal múltiple. Para ello, el autor vuelve a revisar los textos teóricos en los que santo Tomás trató el tema para reconocer en ellos la afirmación de la pluralidad del sentido literal y aclarar los lugares donde el Aquinate parece negarla. Seguidamente considera el uso que santo Tomás hace de este principio en su exégesis. Finalmente, lo enmarca en su hermenéutica bíblica para ver su sentido y mostrar que no es elemento yuxtapuesto, sino coherente con ella. Justamente son estos dos últimos puntos los que arrojan nueva luz para entender mejor el sentido y el fundamento de la pluralidad del sentido literal en el Aquinate. Pues, la Sagrada Escritura es una palabra que Dios quiere dirigir a cada hombre para su salvación, la cual se hace plural para poder comunicar su riqueza y alcanzar a cada hombre en su situación.
This article is intended as a new contribution to the discussion that took place during the twentieth century on whether St Thomas affirms the existence of a multiple literal sense. To this end, the author first revisits the theoretical texts in which St Thomas dealt with the issue. Thus, he recognizes Aquinas's affirmation of a multiple literal sense, meanwhile, he clarifies those texts where he seems to deny it. Then, he considers Thomas's use of this principle in his exegesis. Finally, he frames it in his biblical hermeneutics to see its meaning and to show that it is not a juxtaposed element, but coherent with it. It is precisely these last two points that shed new light on the meaning and the basis of the multiple literal sense in Aquinas. For Holy Scripture is a word that God wants to address to every man for his salvation, which is made plural in order to communicate its richness and to reach every man in his situation.
Espíritu, 2020
S. Pinckaers se preguntaba retóricamente: ¿la moral de santo Tomás es cristiana? La pregunta tení... more S. Pinckaers se preguntaba retóricamente: ¿la moral de santo Tomás es cristiana? La pregunta tenía su razón de ser ante la común acusación de que la moral del Aquinate es más aristotélica que evangélica. Tal acusación responde a una lectura superficial de la doctrina de santo Tomás. El presente artículo trata de mostrar la sobrenaturalidad de uno de los elementos estructurantes de la moral de santo Tomás, la Ley Evangélica o Ley Nueva. Su sobrenaturalidad se manifiesta principalmente al considerar su naturaleza interior debida a la gracia del Espíritu Santo, así como su contenido y motivo de caridad. Por otra parte, esta sobrenaturalidad queda también patente al ver cómo santo Tomás la ha tomado de la lectura de la Sagrada Escritura, especialmente en uno de sus puntos más decisivos: el carácter interior del conocimiento propio de la Ley Nueva.
S. Pinckaers asked rhetorically: is St. Thomas' moral doctrine Christian? The question was justified by the common accusation that Aquinas' moral theology was more Aristotelian than evangelical. Such an accusation responds to a superficial reading of the doctrine of St. Thomas. The present article tries to show the supernaturality of one of the structuring elements of St. Thomas' moral theology, the Evangelical Law or New Law. We can see its supernaturality in its interior nature due to the grace of the Holy Spirit, as well as in its content and motive of charity. On the other hand, this supernaturality is also evident when we see how Saint Thomas grasped it from the Holy Scripture, especially in one of its most decisive points: the interior character of the knowledge proper to the New Law.
Espíritu, 2019
Santo Tomás de Aquino es un Magister in Sacra Pagina. La inteligencia espiritual del misterio de ... more Santo Tomás de Aquino es un Magister in Sacra Pagina. La inteligencia espiritual del misterio de Dios es uno de esos conceptos que santo Tomás ha formado a partir de la lectura de la Sagrada Escritura, particularmente de san Pablo y de san Juan. Justamente es el adjetivo “espiritual” el que al calificar la inteligencia del misterio de Dios le da su sentido peculiar. Con él santo Tomás califica a aquel conocimiento salvífico del misterio de Dios que realmente introduce en la salvación y en la perfección. Se contrapone a otros conocimientos que no se abren a la revelación salvífica de Dios y que son calificados como carnales o literales. Concretamente el Aquinate, siguiendo a san Pablo, considera el conocimiento de la razón que se cierra o de una fe que no se abre a la plenitud de la revelación como un conocimiento carnal. La inteligencia espiritual en santo Tomás puede poner de relieve aspectos no tan conocidos de su pensamiento y servir para iluminar algunas cuestiones actuales como la hermenéutica bíblica contemporánea.
Saint Thomas Aquinas is a Magister in Sacra Pagina. The spiritual understanding of the mystery of God is one of those concepts that Saint Thomas has formed from the reading of Sacred Scripture, particularly of Saint Paul and Saint John. It is precisely the adjective “spiritual” which in qualifying the understanding of the mystery of God gives it its peculiar meaning. With this adjective, saint Thomas qualifies this knowledge as the salvific knowledge that really introduces men into salvation and perfection. It is opposed to other knowledges that do not open to the salvific revelation of God and that are qualified as carnal or literal. Concretely the Aquinate, following Saint Paul, considers the knowledge of the reason that is closed or a faith that does not open to the fullness of revelation as a carnal knowledge. The spiritual intelligence in Saint Thomas can highlight not-so-well-known aspects of his thought and serve to illuminate some current issues such as contemporary biblical hermeneutics.
Toletana, 2017
La exégesis crítica ha considerado, según grados y modos distintos, que la razón natural era sufi... more La exégesis crítica ha considerado, según grados y modos distintos, que la razón natural era suficiente para la interpretación del sentido literal de la Escritura y ha rechazado que necesitara de la fe teologal. Es más incluso lo ha exigido para respetar el carácter científico de la misma. Sin embargo, el resultado de tal principio ha sido la separación entre la exégesis y la teología, una gran distancia entre aquello que la Biblia dijo según la exégesis crítica y lo que la Iglesia lee en ella. ¿Es posible hacer una exégesis del sentido literal de la Escritura sin la ayuda de la fe? El artículo se propone responder a esta cuestión con la doctrina de santo Tomás de Aquino, mostrando las diversas razones de la necesidad de la fe para la recta interpretación de la Escritura. Esta enseñanza puede ayudar a la exégesis a superar la separación entre lo que la Biblia dijo y lo que dice hoy en la Iglesia.
Critical exegesis has considered, according to different degrees and modes, that natural reason was sufficient for the interpretation of the literal sense of Scripture and has rejected that the theological faith was needed for this. It has even required this autonomy of the reason to respect the scientific nature of exegesis. However, the result of this principle has been the separation between exegesis and theology and a great distance between what the Bible said according to critical exegesis and what the Church reads in it. Is it possible to make an exegesis of the literal meaning of Scripture without the help of faith? The article pretends to answer this question with the doctrine of Saint Thomas Aquinas, showing the various reasons beacause it needs the faith for the correct interpretation of Scripture. This doctrine can help the exegesis to overcome the gap between what the Bible said and what it says in the Church today.
Espíritu, 2018
El objeto de este artículo es presentar brevemente el fundamento escriturístico de la ley natural... more El objeto de este artículo es presentar brevemente el fundamento escriturístico de la ley natural en santo Tomás de Aquino. Al hacerlo se nos revela toda la amplitud y profundidad que tiene la concepción de la ley natural en santo Tomás, especialmente en cuanto participación de la ley eterna y en cuanto a su insuficiencia para conducir hacia la perfección del hombre.
Con ello, pretendemos colaborar a la tarea propuesta por el Magisterio de profundizar en la ley natural, viéndola como un instrumento que puede ofrecer a la sociedad contemporánea una base de convicciones morales sólidas sobre la que fundar su vida personal y social.
The purpose of this article is to present the biblical foundation of the natural law acconding to St. Thomas Aquinas. This foundation reveals to us all the breadth and depth of the conception of the natural law in St. Thomas, especially as a participation of the eternal law and its insufficiency to lead the man to his perfection.
We pretend to collaborate to the task proposed by the Magisterium of the Church. They invite us to deepen the natural law, seeing it as an instrument that can offer to contemporary society a foundation of solid moral convictions on which to base personal and social life.
Biblica et Patristica Thoruniensia, 2017
In contemporary Biblical hermeneutics, there is a confusion about what the literal and spiritual ... more In contemporary Biblical hermeneutics, there is a confusion about what the literal and spiritual senses are. From this confusión, it follows that the interpreter does not know the sense to be reached and that there is a considerable distance between what the Bible meant when it was written and what it now means in the Church. St. Thomas has a clear doctrine about what is the literal sense and what the spiritual sense, which can clarify this confusion and avoid the negative consequences it has for exegesis. From this doctrine, there are two essential contributions that can serve this purpose: the literal sense is mainly the sense intended by the divine author, and the spiritual understanding is what allows the interpreter to reach the literal sense of the New Testament, the key that opens up the meaning of revelation and of Scripture.
* The content of this article derives mainly from my doctoral thesis, defended at San Dámaso Ecclesiastical University (Madrid) and currently being prepared for publication: I.M. Manresa Lamarca, El hombre espiritual es el que entiende las cosas spiritual. Un criterio de hermenéutica bíblica a la luz de santo Tomás de Aquino (Madrid 2015).
Books by Ignacio M Manresa Lamarca
La exégesis contemporánea, tal como ha señaldo el papa Benedicto XVI, tiene necesidad de encontra... more La exégesis contemporánea, tal como ha señaldo el papa Benedicto XVI, tiene necesidad de encontrar la recta armonía entre la fe y la razón a fin de poder alcanzar verdaderamente la Palabra de Dios que se nos ofrece en la Escritura. Este libro pretende colaborar a esta tarea a la luz de santo Tomás de Aquino mostrando la necesidad para el exégeta de la luz de la fe y la conveniencia de los dones del Espíritu para una recta interpretación de la Escritura. Y lo hace tratando de mostrar la fuerza iluminadora que tiene tal doctrina de santo Tomás para la exégesis bíblica contemporánea. Hay otras cuestiones de interés que han recibido luz al tratar el tema principal: la naturaleza del el sentido literal, la diferencia entre la interpretación del santo y la exégesis del teólogo, por ejemplo.
Conference Presentations by Ignacio M Manresa Lamarca
Last October 24rd 2023 at Blackfriars (Oxford, UK) I had the opportunity to present my work on th... more Last October 24rd 2023 at Blackfriars (Oxford, UK) I had the opportunity to present my work on the literal sense as the sense of the divine author and the spiritual understanding of the literal sense. This is the presentation I gave on this occasion. I publish it here because it is an improved version of my paper published in Torun.
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Papers by Ignacio M Manresa Lamarca
This article is intended as a new contribution to the discussion that took place during the twentieth century on whether St Thomas affirms the existence of a multiple literal sense. To this end, the author first revisits the theoretical texts in which St Thomas dealt with the issue. Thus, he recognizes Aquinas's affirmation of a multiple literal sense, meanwhile, he clarifies those texts where he seems to deny it. Then, he considers Thomas's use of this principle in his exegesis. Finally, he frames it in his biblical hermeneutics to see its meaning and to show that it is not a juxtaposed element, but coherent with it. It is precisely these last two points that shed new light on the meaning and the basis of the multiple literal sense in Aquinas. For Holy Scripture is a word that God wants to address to every man for his salvation, which is made plural in order to communicate its richness and to reach every man in his situation.
S. Pinckaers asked rhetorically: is St. Thomas' moral doctrine Christian? The question was justified by the common accusation that Aquinas' moral theology was more Aristotelian than evangelical. Such an accusation responds to a superficial reading of the doctrine of St. Thomas. The present article tries to show the supernaturality of one of the structuring elements of St. Thomas' moral theology, the Evangelical Law or New Law. We can see its supernaturality in its interior nature due to the grace of the Holy Spirit, as well as in its content and motive of charity. On the other hand, this supernaturality is also evident when we see how Saint Thomas grasped it from the Holy Scripture, especially in one of its most decisive points: the interior character of the knowledge proper to the New Law.
Saint Thomas Aquinas is a Magister in Sacra Pagina. The spiritual understanding of the mystery of God is one of those concepts that Saint Thomas has formed from the reading of Sacred Scripture, particularly of Saint Paul and Saint John. It is precisely the adjective “spiritual” which in qualifying the understanding of the mystery of God gives it its peculiar meaning. With this adjective, saint Thomas qualifies this knowledge as the salvific knowledge that really introduces men into salvation and perfection. It is opposed to other knowledges that do not open to the salvific revelation of God and that are qualified as carnal or literal. Concretely the Aquinate, following Saint Paul, considers the knowledge of the reason that is closed or a faith that does not open to the fullness of revelation as a carnal knowledge. The spiritual intelligence in Saint Thomas can highlight not-so-well-known aspects of his thought and serve to illuminate some current issues such as contemporary biblical hermeneutics.
Critical exegesis has considered, according to different degrees and modes, that natural reason was sufficient for the interpretation of the literal sense of Scripture and has rejected that the theological faith was needed for this. It has even required this autonomy of the reason to respect the scientific nature of exegesis. However, the result of this principle has been the separation between exegesis and theology and a great distance between what the Bible said according to critical exegesis and what the Church reads in it. Is it possible to make an exegesis of the literal meaning of Scripture without the help of faith? The article pretends to answer this question with the doctrine of Saint Thomas Aquinas, showing the various reasons beacause it needs the faith for the correct interpretation of Scripture. This doctrine can help the exegesis to overcome the gap between what the Bible said and what it says in the Church today.
Con ello, pretendemos colaborar a la tarea propuesta por el Magisterio de profundizar en la ley natural, viéndola como un instrumento que puede ofrecer a la sociedad contemporánea una base de convicciones morales sólidas sobre la que fundar su vida personal y social.
The purpose of this article is to present the biblical foundation of the natural law acconding to St. Thomas Aquinas. This foundation reveals to us all the breadth and depth of the conception of the natural law in St. Thomas, especially as a participation of the eternal law and its insufficiency to lead the man to his perfection.
We pretend to collaborate to the task proposed by the Magisterium of the Church. They invite us to deepen the natural law, seeing it as an instrument that can offer to contemporary society a foundation of solid moral convictions on which to base personal and social life.
* The content of this article derives mainly from my doctoral thesis, defended at San Dámaso Ecclesiastical University (Madrid) and currently being prepared for publication: I.M. Manresa Lamarca, El hombre espiritual es el que entiende las cosas spiritual. Un criterio de hermenéutica bíblica a la luz de santo Tomás de Aquino (Madrid 2015).
Books by Ignacio M Manresa Lamarca
Conference Presentations by Ignacio M Manresa Lamarca
This article is intended as a new contribution to the discussion that took place during the twentieth century on whether St Thomas affirms the existence of a multiple literal sense. To this end, the author first revisits the theoretical texts in which St Thomas dealt with the issue. Thus, he recognizes Aquinas's affirmation of a multiple literal sense, meanwhile, he clarifies those texts where he seems to deny it. Then, he considers Thomas's use of this principle in his exegesis. Finally, he frames it in his biblical hermeneutics to see its meaning and to show that it is not a juxtaposed element, but coherent with it. It is precisely these last two points that shed new light on the meaning and the basis of the multiple literal sense in Aquinas. For Holy Scripture is a word that God wants to address to every man for his salvation, which is made plural in order to communicate its richness and to reach every man in his situation.
S. Pinckaers asked rhetorically: is St. Thomas' moral doctrine Christian? The question was justified by the common accusation that Aquinas' moral theology was more Aristotelian than evangelical. Such an accusation responds to a superficial reading of the doctrine of St. Thomas. The present article tries to show the supernaturality of one of the structuring elements of St. Thomas' moral theology, the Evangelical Law or New Law. We can see its supernaturality in its interior nature due to the grace of the Holy Spirit, as well as in its content and motive of charity. On the other hand, this supernaturality is also evident when we see how Saint Thomas grasped it from the Holy Scripture, especially in one of its most decisive points: the interior character of the knowledge proper to the New Law.
Saint Thomas Aquinas is a Magister in Sacra Pagina. The spiritual understanding of the mystery of God is one of those concepts that Saint Thomas has formed from the reading of Sacred Scripture, particularly of Saint Paul and Saint John. It is precisely the adjective “spiritual” which in qualifying the understanding of the mystery of God gives it its peculiar meaning. With this adjective, saint Thomas qualifies this knowledge as the salvific knowledge that really introduces men into salvation and perfection. It is opposed to other knowledges that do not open to the salvific revelation of God and that are qualified as carnal or literal. Concretely the Aquinate, following Saint Paul, considers the knowledge of the reason that is closed or a faith that does not open to the fullness of revelation as a carnal knowledge. The spiritual intelligence in Saint Thomas can highlight not-so-well-known aspects of his thought and serve to illuminate some current issues such as contemporary biblical hermeneutics.
Critical exegesis has considered, according to different degrees and modes, that natural reason was sufficient for the interpretation of the literal sense of Scripture and has rejected that the theological faith was needed for this. It has even required this autonomy of the reason to respect the scientific nature of exegesis. However, the result of this principle has been the separation between exegesis and theology and a great distance between what the Bible said according to critical exegesis and what the Church reads in it. Is it possible to make an exegesis of the literal meaning of Scripture without the help of faith? The article pretends to answer this question with the doctrine of Saint Thomas Aquinas, showing the various reasons beacause it needs the faith for the correct interpretation of Scripture. This doctrine can help the exegesis to overcome the gap between what the Bible said and what it says in the Church today.
Con ello, pretendemos colaborar a la tarea propuesta por el Magisterio de profundizar en la ley natural, viéndola como un instrumento que puede ofrecer a la sociedad contemporánea una base de convicciones morales sólidas sobre la que fundar su vida personal y social.
The purpose of this article is to present the biblical foundation of the natural law acconding to St. Thomas Aquinas. This foundation reveals to us all the breadth and depth of the conception of the natural law in St. Thomas, especially as a participation of the eternal law and its insufficiency to lead the man to his perfection.
We pretend to collaborate to the task proposed by the Magisterium of the Church. They invite us to deepen the natural law, seeing it as an instrument that can offer to contemporary society a foundation of solid moral convictions on which to base personal and social life.
* The content of this article derives mainly from my doctoral thesis, defended at San Dámaso Ecclesiastical University (Madrid) and currently being prepared for publication: I.M. Manresa Lamarca, El hombre espiritual es el que entiende las cosas spiritual. Un criterio de hermenéutica bíblica a la luz de santo Tomás de Aquino (Madrid 2015).