Abstract

AbstractAs a theological disposition revealed in Scripture, the recognition of hope as an important virtue coincided with the radical transformation in virtue ethics in the early Middle Ages. As the ideals of pagan antiquity gave way to the Christian aspirations for the Kingdom of Heaven, early work on hope was strongly influenced by writers with a monastic background, such as Pope St Gregory the Great. The rise of scholasticism in the twelfth and thirteenth centuries, however, gave an impetus to finding a coherent account of virtue ethics that would incorporate hope along with the other theological virtues and revealed attributes of perfection, such as the gifts and fruits of the Holy Spirit. This chapter examines, in particular, the attempt of St Thomas Aquinas to develop such an account and the role of hope in this account, drawing from new research in experimental psychology. The chapter concludes by considering briefly the transposition of the medieval account of hope to aspects of contemporary life.

Highlights

  • The crescendo of crises at the end of Roman Empire helped to consolidate a radical change in the principles of virtue ethics for the subsequent millennium

  • What is significant is that Aquinas draws extensively from both the neo-scholastics and the monastic moralists to present an integrated account of human flourishing, an account that appears to emulate and even vastly exceed the systematic detail and comprehensiveness of Aristotle’s virtue ethics

  • He describes these dispositions as the theological virtues, so named first, he says, because they direct us rightly to God; second, because they are infused by God alone; and third, because these virtues are not made known except by revelation (ST I–II, q.62, a.1)

Read more

Summary

Introduction

The crescendo of crises at the end of Roman Empire helped to consolidate a radical change in the principles of virtue ethics for the subsequent millennium. With the decay of the Empire, there was a massive stripping away of what ordinarily constituted the means of support and material basis for life. There was a growing focus on what Christian converts regarded as the more enduring basis of existence that had taken root in them through faith, a life of divine grace that was given new and concrete expressions, especially with the rise of monasticism. This new life began in this world but was oriented towards the Kingdom of Heaven, the eternal country of the saints.

Pinsent
Hope in the Summa Theologiae
The Second-Person Perspective on Hope
The Object of Hope
Concluding Remarks
Full Text
Paper version not known

Talk to us

Join us for a 30 min session where you can share your feedback and ask us any queries you have

Schedule a call

Disclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.