Saint Thomas Aquinas, a Dominican theologian, met the challenge posed to Christian faith by the philosophical achievements of the Greeks and Arabs.圣托马斯阿奎那，多米尼加神学家，会见所带来的挑战，以基督信仰是由哲学的成就，希腊人和阿拉伯人。 He effected a philosophical synthesis of faith and reason that is one of the greatest achievements of medieval times.他的影响是一种哲学的合成信仰与理性是最伟大的成就之一的中世纪时代。
Humans know something when its truth is either immediately evident to them or can be made evident by appeal to immediately evident truths.人类知道的东西时，其事实是，无论是立即可见，他们或可取得明显的，由上诉立即可见的真理。 They believe something when they accept its truth on authority.他们相信的东西，当他们接受了真相，对权威。 Religious faith is the acceptance of truths on the authority of God's Revelation of them.宗教信仰是接受的真理，对权威的上帝的启示。 Despite the fact that this seems to make knowledge and faith two utterly distinct realms, Thomas held that some of the things God has revealed are in fact knowable.尽管事实上这似乎是使知识和信仰的两个完全不同的境界，托马斯举行了一些东西，上帝透露，其实都是可知。 He called these "preambles of faith," including among them the existence of God and certain of his attributes, the immortality of the human soul, and some moral principles.他呼吁这些“序言信仰” ，其中包括他们的存在，上帝和他的某些属性，不朽的人类灵魂，和一些道德原则。 The rest of what has been revealed he called "mysteries of faith," for example, the Trinity, the incarnation of God in Jesus Christ, the resurrection, and so on.其余的什么已透露，他所谓的“奥秘的信念， ”举例来说，三位一体，上帝的化身，在耶稣基督，复活，等等。 He then argued that, if some of the things God has revealed can be known to be true, it is reasonable to accept the mysteries as true.然后，他认为，如果一些事情上帝揭示了可以被称为是真实的，这是合理的接受，作为真正的奥秘。
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Thomas was critical of the Platonic conception of humans as rational souls inhabiting powerless, material bodies that had been incorporated into the traditional Augustinianism.托马斯是至关重要的柏拉图式的概念，人类理性的灵魂栖息无能为力，材料的机构已被纳入传统的奥古斯丁主义。 Like Aristotle, he saw the human being as a complete union of soul and body.像亚里士多德，他认为人类作为一个完整的联盟的灵魂和身体。 Thus, in addition to the survival of the soul after death, the resurrection of the body seemed philosophically appropriate as well as religiously true to Thomas.因此，除了生存的灵魂，死亡后，复活的身体似乎是适当的哲学以及宗教真正的托马斯。 His Aristotelianism also led to his defense of sense perception and the view that intellectual knowledge is derived by way of abstraction (concept formation) from sense data.他aristotelianism也导致他的防御的感知和认为，智力知识，推导的方式，抽象（概念形成）从意识的数据。 Plato's doctrine of Forms, or Ideas, had become part of a traditional Realism with regard to Universals, part of a theory of knowledge that held that humans have direct knowledge of immaterial entities.柏拉图的学说的形式，或想法，已成为一个组成部分，传统的现实主义方面的共性，一个组成部分，理论知识，认为人类有直接的知识不重要的实体。
Thomas reinterpreted Ideas as divine creative patterns and Saint Augustine's theory of illumination, or the attainment of knowledge of the immaterial through intellectual insight, as a version of the Aristotelian active intellect, which he understood as the faculty of abstracting universal meanings from particular empirical data. Thomas argued that the existence of God can be proved by such reasoning from sense data. He further argued that human concepts and language can be extrapolated, by way of analogy, to speak of God's nature.托马斯重新思想作为神圣的创意模式和圣奥古斯丁的理论照明，或实现知识的无形资产，通过有识之士的智慧，作为一个版本的亚里士多德积极的智慧，这是他理解为学院的提取普遍意义，特别是从实证数据。 托马斯认为，上帝存在，可以证明这种推理从意识的数据。他进一步指出，人权的概念和语言可以推断，类推的方式，发言上帝的性质。 This, however, is a difficult task, and it is fitting that revelation provides humans with that knowledge.不过，这是一项艰巨的任务，而且是恰当的启示提供了人类与知识。 Thomas also held that there are first principles of moral reasoning (Natural Law) that all humans grasp; many of them, however, have been revealed in the Ten Commandments.托马斯还举行了有第一的原则，道德推理（自然法） ，所有人类的把握;他们中的许多，但是，已经发现，在十诫命。
Ralph Mcinerny拉尔夫mcinerny
Bibliography
参考书目
VJ Bourke,
Aquinas' Search for Wisdom (1965); MD Chenu, Toward Understanding Saint Thomas
(1964); FC Copleston, Aquinas (1955); R McInerny, Saint Thomas Aquinas (1977)
and, as ed., Thomism in an Age of Renewal (1966); J Maritain, The Angelic Doctor
(1958); J Pieper, Guide to Saint Thomas Aquinas (1962).南军伯克，阿奎那寻找智慧（
1965年） ;海事处切努，对了解，圣托马斯（ 1964 ） ;财委会copleston ，阿奎那（ 1955年） ; r mcinerny ，圣托马斯阿奎那（
1977年） ，并作为教育署， thomism在一岁重建（ 1966年） ; j旦，天使般的医生（ 1958年） ; j •皮佩尔，引导到圣托马斯阿奎那（
1962年） 。
Thomism is the school of philosophy and theology following the thought of Thomas Aquinas. thomism是学校的哲学和神学以下的思想，托马斯阿奎那。 It developed in various phases and has experienced periods of support and neglect.它在发展的各个阶段和经历的时期支持和忽视。
When Aquinas died he left no direct successor, but his system was adopted by various individuals, most notably by many of his confreres in the dominican order and by his own original teacher, the eclectic Albertus Magnus.当阿奎那死亡，他没有留下直接的继任者，但他的系统是通过不同的个人，最显着的由他的许多confreres在多米尼加秩序和由他自己原来的教师，折衷主义阿尔伯图斯思。 Nonetheless there was still much opposition to his Aristotelianism on the part of church authorities, and in 1277 in Paris and Oxford several propositions derived from Thomas's teachings were condemned.然而，仍然有许多反对他的aristotelianism对部分教会当局，并在1277年在巴黎和牛津几个命题源自托马斯的教导被谴责。 It was primarily due to Dominican efforts that the system of Aquinas was not only eventually rehabilitated, but that he himself was canonized in 1323.这主要是由于多米尼加的努力，该系统的阿奎那不仅是最终平反，但表示，他本人被册封在1323年。
From this time period on, Thomism became one of the several competing schools of medieval philosophy.从这段时间内， thomism成为其中的几个竞争的学校，中世纪哲学。 In particular, it set itself off against classical Augustinianism with its reliance on Aristotle, most eminently by insisting on a unified anthropology whereby the soul is the form of the body.特别是，它为自己确定小康对古典奥古斯丁主义与它依赖于亚里士多德，最遥不可及，坚持一个统一的人类学，让灵魂是形式的身体。 What St. Thomas was to the Dominicans, Duns Scotus became to the Franciscans, and Scotism debated with Thomism on such issues as freedom of the will and the analogy of being.什么圣托马斯是多米尼加，邓司各脱成为向济， scotism辩论与thomism等问题上的自由意志和比喻。 Finally, Thomism, along with the other two schools mentioned, maintained a moderate realism in contrast to nominalism.最后， thomism ，随其他两所学校中提到，保持了温和的现实主义相反，唯名。 At the same time, the followers of St. Thomas did not remain uniform, but took on individual traits with particular commentators and in terms of national movements.在同一时间内，信徒圣托马斯没有保持统一，但上台就个别性状，特别是评论家和在条款的国家运动。 This tendency is illustrated most interestingly by the Dominican Meister Eckhart (c. 1260 - 1328), who developed a mysticism that was to become characteristic of German theological life for more than a century.这种趋势说明，最有趣的是由多米尼加梅斯特艾克哈特（长1260 -1 328） ，谁制定了一个神秘主义，这是成为特点德国神学生活了一个多世纪。
A central figure of developing Thomism was Thomas de Vio Cardinal Cajetan (1469 - 1534).一个中央的数字，发展中国家的thomism是托马斯德VIO接枢机主教cajetan （ 1469 -1 534） 。 His high ecclesiastical standing contributed to the authoritativeness of his expositions of Aquinas.他的高级教会常委会作出贡献的权威性，他的论述阿奎那。 Cajetan's brand of thomism bears several distinctives. cajetan的品牌thomism熊几个distinctives 。 Among these is his analysis of analogy; he argues that this concept is best understood as the proportionality of an attribute to two essences rather than as the predication of an attribute primary in one essence derived in a second.其中最重要的是他的分析，类比;他认为，这个概念是最好理解为相称的属性，以2的精髓，而不是作为预测的属性，小学在一个本质上推导出第二个。 Further, Cajetan thought more in terms of abstract essences than his predecessors, who majored on existing substances.此外， cajetan思想更在条款摘要的精髓，比他的前任，谁主修现有的物质。 Third, he raised doubt concerning the provability of both God's existence and the immortality of the soul.第三，他所提出的疑问有关provability双方的上帝的存在和不朽的灵魂。
Thomism became the leading school of Catholic thought in the sixteenth century. thomism成为学校领导的天主教思想在十六世纪。 Several factors contributed to its ascendancy.几个因素促成其支配地位。 The Jesuit order (approved in 1540), known for its aggressive teaching, aligned itself with Aquinas; also, the Council of Trent (first convened in 1545), swhich self - consciosly styled many of its pronouncements in Thomistic phraseology.耶稣（批准在1540年） ，已知为它的侵略教学，赞同阿奎那;此外，安理会的特伦特（首次召开的1545年） ， swhich自我-c onsciosly风格，它的许多言论在t homistic用语。
Thomism entered the seventeenth century triumphantly, but exited void of power and originality. thomism进入17世纪，胜利，但退出无效的权力和原创性。 John of St. Thomas (1589 - 1644) is a good representative of the early century.约翰圣托马斯（ 1589 -1 644）是一个很好的代表，早期的世纪。 He was a creative teacher and interpreter of Aquinas's thought; he was a careful and compassionate official of the Spanish Inquisition; and he was an intimate advisor to King Philip IV.他是一个创造性的教师和口译的阿奎那的思想;他是一个细心和同情心的官员，西班牙宗教裁判所;和他是一个亲密的顾问，景弘四。 Thus in him the intellectual, theological, and political machinations of Thomism are brought to a focus.因此，在他的智力，神学，和政治阴谋的thomism带来的一个焦点。 But Thomism's primacy bore the seeds of its own demise.但thomism的首要膛的种子其自身的灭亡。 Due to lack of competition Thomism became too self - contained to cope with the rise of rationalism and empirical science on their own ground.由于缺乏竞争thomism成为太自我-载，以应付的崛起，理性和实证科学他们自己的地面。 Thomism would not adapt itself; and so the alternatives left were obscurantism or non - Thomistic philosophy. thomism不会适应本身;所以选择离开被蒙昧主义或非-t homistic哲学。 Consequently, though Thomism was still alive, primarily in Dominican circles, in the eighteenth century, it was essentially a spent force.因此，虽然thomism还活着，主要是在多米尼加界，在十八世纪，它基本上是用武力。
But the early nineteenth century saw another abrupt change in the fortunes of Thomism.但十九世纪初，又有突然变化，在命运thomism 。 Catholic thinkers increasingly began to see that in Thomashs works there were viable responses to topical questions not answered elsewhere.天主教思想家开始越来越多地看到，在thomashs工程有可行的反应，局部的问题，没有回答其他地方。 Particularly the questions of human dignity in the face of rising industrialism revived Thomism.特别是问题对人的尊严，在面对上升的工业复苏thomism 。 Dramatically the schools returned to the authority of Aquinas.显着的学校返回的权威阿奎那。 By the time of Vatican I (1869 / 70), Thomistic principles were again in vogue.由时间梵蒂冈的我（ 1869 / 70 ） ， thomistic的原则，再次在风尚。 And Thomism triumphed in 1879 when Pope Leo XIII in Aeterni Patris recalled the church to St. Thomas.和thomism的胜利，在1879年时，教宗利奥十三在aeterni patris回顾教会圣托马斯。 The result was the movement known as neo - Thomism which has persisted well past the middle of the twentieth century.其结果是运动被称为新保守主义-t homism已坚持，以及过去2 0世纪中。
W
Corduan瓦特科尔迪昂
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
VJ Bourke,
Thomistic Bibliography: 1920 - 1940; E Gilson, The Christian Philosophy of St.
Thomas Aquinas; H John, Thomist Spectrum; TL Miethe and VJ Bourke, Thomistic
Bibliography: 1940 - 1978.南军伯克， thomistic参考书目： 1920 -1
940电子商务吉尔松，基督教哲学多瑪斯; h约翰， t homist谱;铊m iethe和南斯拉夫伯克， t homistic参考书目： 1 940- 19
78年。
In a broad sense, Thomism is the name given to the system which follows the teaching of St. Thomas Aquinas in philosophical and theological questions.在一个广泛的意义上说， thomism的名称是考虑到制度如下教学多瑪斯在哲学和神学的问题。 In a restricted sense the term is applied to a group of opinions held by a school called Thomistic, composed principally, but not exclusively, of members of the Order of St. Dominic, these same opinions being attacked by other philosophers or theologians, many of whom profess to be followers of St. Thomas.在有限制意义上来说，是适用于一组的意见，举行了由一所学校的所谓thomistic ，主要组成，但不完全是成员的秩序，圣星，这些相同的意见，在受到攻击其他哲学家或神学家，许多其中自称被信徒圣托马斯。
To Thomism in the first sense are opposed, eg, the Scotists, who deny that satisfaction is a part of the proximate matter (materia proxima) of the Sacrament of Penance.以thomism在第一意义上是反对，例如， scotists ，谁否认，满意度是一个部分的近因事（本草纲目宝施玛）圣penance 。 Anti-Thomists, in this sense of the word, reject opinions admittedly taught by St. Thomas.反thomists ，在这个意义上的Word ，拒绝承认教授的意见，由圣托马斯。
To Thomism in the second sense are opposed, eg the Molinists, as well as all who defend the moral instrumental causality of the sacraments in producing grace against the system of physical instrumental causality, the latter being a doctrine of the Thomistic School.以thomism在第二个意义是反对，例如molinists ，以及所有谁捍卫道德器乐的因果关系圣礼在生产的宽限期，对系统的物理仪器的因果关系，后者是一种理论的thomistic学校。
Anti-Thomism in such cases does not necessarily imply opposition to St. Thomas: It means opposition to tenets of the Thomistic School.反thomism在这种情况下，并不一定意味着反对圣托马斯：这意味着反对原理的thomistic学校。 Cardinal Billot, for instance, would not admit that he opposed St. Thomas by rejecting the Thomistic theory on the causality of the sacraments.枢机主教billot ，举例来说，将不会承认，他反对圣托马斯否决thomistic理论对因果关系的圣礼。 In the Thomistic School, also, we do not always find absolute unanimity.在thomistic学校，同时，我们并不总是找到绝对的一致意见。 Baflez and Billuart do not always agree with Cajetan, though all belong to the Thomistic School. baflez和billuart并不总是同意cajetan ，虽然都属于该thomistic学校。 It does not come within the scope of this article to determine who have the best right to be considered the true exponents of St. Thomas.它并不属于本文的讨论范围，以确定谁拥有最好的权利，被视为真正的指数的圣托马斯。
The subject may be treated under the following headings:主题可处理下列标题下：
I. Thomism in general, from the thirteenth century down to the nineteenth;一， thomism在一般，从十三世纪到十九;
II.二。 The Thomistic School;该thomistic学校;
III.三。 Neo-Thomism and the revival of Scholasticism.新thomism和振兴院。
IV.四。 Eminent Thomists著名thomists
I. THE DOCTRINE IN GENERAL一，学说，在一般
A. Early Opposition Overcome答：早在反对克服
Although St. Thomas (d. 1274) was highly esteemed by all classes, his opinions did not at once gain the ascendancy and influence which they acquired during the first half of the fourteenth century and which they have since maintained.虽然圣托马斯（四1274年）的高度尊敬的所有班级，他的意见，没有一次获得崛起和影响力，他们获得的上半年期间， 14世纪和他们有自保持。 Strange as it may appear, the first serious opposition came from Paris, of which he was such an ornament, and from some of his own monastic brethren.奇怪，因为它可能会出现，第一次严重的反对来自巴黎，他是这样一个饰品，和一些他自己的寺院的兄弟。 In the year 1277 Stephen Tempier, Bishop of Paris, censured certain philosophical propositions, embodying doctrines taught by St. Thomas, relating especially to the principle of individuation and to the possibility of creating several angels of the same species.在1277年斯蒂芬tempier ，主教，巴黎，谴责某些哲学命题，体现了理论学习，由圣托马斯，特别是有关的原则，个性化，并有可能建立几个天使同一品种。 In the same year Robert Kilwardby, a Dominican, Archbishop of Canterbury, in conjunction with some doctors of Oxford, condemned those same propositions and moreover attacked St. Thomas's doctrine of the unity of the substantial form in man.在同一年，罗伯特基尔沃比，多米尼加，坎特伯雷大主教，联同一些医生的牛津大学，谴责这些相同的主张，而且攻击圣托马斯的学说的团结，大量的形式在男子。 Kilwardby and his associates pretended to see in the condemned propositions something of Averroistic Aristoteleanism, whilst the secular doctors of Paris had not fully forgiven one who had triumphed over them in the controversy as to the rights of the mendicant friars.基尔沃比和他的同伙假装看到，在谴责主张的东西averroistic aristoteleanism ，而世俗的医生，巴黎并没有完全原谅一个谁曾战胜他们在争论，以权利的mendicant friars 。 The storm excited by these condemnations was of short duration.风暴所激发这些谴责是短暂的。 Blessed Albertus Magnus, in his old age, hastened to Paris to defend his beloved disciple.有福阿尔伯图斯思，在他的晚年，赶紧到巴黎，以捍卫他心爱的弟子。 The Dominican Order, assembled in general chapter at Milan in 1278 and at Paris in 1279, adopted severe measures against the members who had spoken injuriously of the venerable Brother Thomas.多米尼加秩序，聚集在一般章在米兰，并在1278年在巴黎在1279年，通过严厉的措施，对成员谁曾发言的损害的老哥哥托马斯。 When William de la Mare, OSF, wrote a "Correptorium fratris Thom~", an English Dominican, Richard Clapwell (or Clapole), replied in a treatise "Contra corruptorium fratris Thomae".当威廉德香格里拉图马雷，二次受理局，写了“ correptorium fratris托姆〜 ” ，英文多米尼加，理查德clapwell （或clapole ） ，回答了在一个论文“的孔特拉corruptorium fratris thomae ” 。 About the same time there appeared a work, which was afterwards printed at Venice (1516) under the title, "Correctorium corruptorii S. Thomae", attributed by some to Ægidius Romanus, by others to Clapwell, by others to Father John of Paris.大约同一时候，出现了一个工作，这是后印在威尼斯（ 1516 ）的标题下， “ correctorium corruptorii第thomae ” ，归因于一些ægidius罗麦纳斯，由他人clapwell ，由别人的父亲约翰巴黎。 St. Thomas was solemnly vindicated when the Council of Vienna (1311-12) defined, against Peter John Olivi, that the rational soul is the substantial form of the human body (on this definition see Zigliara, "De mente Conc. Vicnn.", Rome, 1878).圣托马斯隆重平反时，安理会的维也纳（ 1311年至1312年）的定义，对彼得约翰olivi ，即理性的灵魂，是大量形式的人体（这个定义见齐利亚拉， “德mente浓度。 vicnn ” 。 ，罗马， 1878年） 。 The canonization of St. Thomas by John XXII, in 1323, was a death-blow to his detractors.该封圣托马斯约翰二十二，在1323年，是一个死亡的打击，他的诋毁。 In 1324 Stephen de Bourret, Bishop of Paris, revoked the censure pronounced by his predecessor, declaring that "that blessed confessor and excellent doctor, Thomas Aquinas, had never believed, taught, or written anything contrary to the Faith or good morals".在1324斯蒂芬德bourret ，主教，巴黎，撤销谴责突出，他的前任，声称“有福了忏悔和优秀的医生，托马斯阿奎那，从来没有认为，教授，或书面的任何相反的信念，或良好的道德” 。 It is doubtful whether Tempier and his associates acted in the name of the University of Paris, which had always been loyal to St. Thomas.这是怀疑是否tempier和他的同伙采取行动，在名称，巴黎大学，一直忠于圣托马斯。 When this university, in 1378, wrote a letter condemning the errors of John de Montesono, it was explicitly declared that the condemnation was not aimed at St. Thomas: "We have said a thousand times, and yet, it would seem, not often enough, that we by no means include the doctrine of St. Thomas in our condemnation."当这所大学，在1378年，写了一封信，谴责的错误约翰德montesono ，这是明确宣布，该谴责的目的不是在圣托马斯说： “我们已经说过一千遍，然而，这似乎是，往往不是不够的，我们绝不包括学说的圣托马斯在我们的谴责“ 。 An account of these attacks and defences will be found in the following works: Echard, "Script. ord. prad.", I, 279 (Paris, 1719); De Rubeis, "Diss. crit.", Diss.一个帐户，这些攻击和防御会被发现在以下工程：埃沙尔， “脚本。条例” 。 prad “ ，我， 279 （巴黎， 1719 ） ;德鲁贝伊斯， ” diss 。临界“ ， diss 。 xxv, xxvi, I, p.二十五，二十六，我页 cclxviii; Leonine edit. cclxviii ; leonine编辑。 Works of St. Thomas; Denifle, "Chart. univ. Paris" (Paris, 1890-91), I, 543, 558, 566; II, 6, 280; Duplessis d'Argentré, "Collectio judiciorum de novis erroribus" (3 vols., Paris, 1733-36), 1, 175 sqq.; Du Boulay, "Hist. univ. Par.", IV, 205, 436, 618, 622, 627; Jourdain, "La phil. de S. Thomas d'Aquin" (Paris, 1858), II, i; Douais, "Essai sur l'organization des études dans l'ordre des ff. prêcheurs" (Paris and Toulouse, 1884), 87 sqq.; Mortier, "Hist. des maîtres gén. de l'ordre des ff. prêch.", II, 115142, 571; "Acta cap. gen. ord. praed.", ed.工程圣托马斯;德尼夫勒， “图。大学巴黎” （巴黎， 1890年至1891年） ，我， 543 ， 558 ， 566 ;第二， 6 ， 280 ;杜普雷西斯-a rgentré， “ c ollectioj udiciorum德的N ovise rroribus” （ 3卷，巴黎， 1733年至1736年） ， 1 ， 175 sqq 。 ;杜boulay ， “历史。大学。相提并论。 ” ，四， 205 ， 436 ， 618 ， 622 ， 627 ;茹尔丹， “香格里拉菲尔。德第-托马斯阿奎那“ （巴黎， 1 858年） ，第二章，我; d ouais， ” e ssais url '组织万学院d ansl '公共秩序万法郎。 p rêcheurs“ （巴黎和图卢兹， 1 884年） ， 8 7s qq。 ; m ortier， ”历史。 maîtres万gén 。 l'德公共秩序万法郎。 prêch 。 “第一，二， 115142 ， 571 ” ;学报上限。根。条例“ 。 praed ” ，教育署。 Reichert (9 vols., Rome, 1893-1904, II; Turner, "Hist. of Phil." (Boston, 1903), xxxix. reichert （ 9卷，罗马， 1893年至1904年，第二;特纳， “历史的。菲尔” （波士顿， 1903 ） ，第39届。
B. Progress of Thomism乙进展thomism
The general chapter of the Dominican Order, held at Carcassonne in 1342, declared that the doctrine of St. Thomas had been received as sound and solid throughout the world (Douais, op. cit., 106).一般章多米尼加秩序，举行卡尔卡松在1342年宣布，中庸圣托马斯，已收到良好和稳固的整个世界（ douais ，前引书， 106 ） 。 His works were consulted from the time they became known, and by the middle of the fourteenth century his "Summa Theologica" had supplanted the "Libri quatuor sententiarum", of Peter Lombard as the text-book of theology in the Dominican schools.他的作品从谘询的时间，他们成为众所周知的，由中东的14世纪，他“总结theologica ” supplanted “图书quatuor sententiarum ” ，彼得隆巴德作为文字图书的神学在多米尼加学校。 With the growth of the order and the widening of its influence Thomism spread throughout the world; St. Thomas became the great master in the universities and in the studia of the religious orders (see Encyc. "Aeterni Patris" of Leo XIII).与增长的秩序和扩大其影响力thomism传遍世界;圣托马斯成为大师，在大学和在studia的宗教命令（见encyc “ 。 aeterni patris ”利奥十三） 。 The fifteenth and sixteenth centuries saw Thomism in a triumphal march which led to the crowning of St. Thomas as the Prince of Theologians, when his "Summa was laid beside the Sacred Scriptures at the Council of Trent, and St. Pius V, in 1567, proclaimed him a Doctor of the Universal Church. The publication of the "Piana" edition of his works, in 1570, and the multiplication of editions of the "Opera omnia" and of the "Summa" during the seventeenth century and part of the eighteenth show that Thomism flourished during that period. In fact it was during that period that some of the great commentators (for example, Francisco Suárez, Sylvius, and Billuart) adapted his works to the needs of the times.第十五届和第十六世纪看到thomism在一个凯旋三月导致加冕的圣托马斯作为王子的神学家，当他的“总结奠定了旁边的神圣经文在安理会的特伦特，和圣碧岳五，在1567年，宣布他的医生普世教会。出版“ piana ”版，他的作品，在1570年，和乘法的版本的“歌剧OMNIA公司”和“总结”在17世纪和部分的第十八表明， thomism蓬勃发展在这期间，在事实上，这是在这期间，一些伟大的评论家（例如，旧金山苏亚雷斯，西尔维于斯，和billuart ）改编他的作品，以时代的需要。
C. Decline of Scholasticism and of Thomism长下降，士林和thomism
Gradually, however, during the seventeenth and eighteenth centuries, there came a decline in the study of the works of the great Scholastics.渐渐地，不过，在第十七和第十八世纪以来，出现了下降，在研究的作品，伟大的scholastics 。 Scholars believed that there was need of a new system of studies, and, instead of building upon and around Scholasticism, they drifted away from it.学者认为，有需要一个新系统的研究，并，而不是建设后，靠近士林，他们疏远它。 The chief causes which brought about the change were Protestantism, Humanism, the study of nature, and the French Revolution.行政的原因所带来的变化，分别为基督教，以人为本，研究的性质，和法国大革命。 Positive theology was considered more necessary in discussions with the Protestants than Scholastic definitions and divisions.积极神学被认为更有必要在讨论与新教徒比在学术上的定义和分歧。 Elegance of dietion was sought by the Humanists in the Greek and Latin classics, rather than in the works of the Scholastics, many of whom were far from being masters of style.优雅dietion是所寻求的人文主义者，在希腊和拉丁美洲的经典，而不是在工程的scholastics ，其中许多是远远没有得到主人的风格。 The discoveries of Copernicus (d. 1543), Kepler (d. 1631), Galileo (d. 1642), and Newton (d. 1727) were not favourably received by the Scholastics.发现哥白尼（四1543 ） ，开普勒（四1631 ） ，伽利略（四1642 ） ，和牛顿（四1727年）都没有好评，由scholastics 。 The experimental sciences were in honour; the Scholastics including St. Thomas, were neglected (cf. Turner, op cit., 433).实验科学分别在荣幸; scholastics包括圣托马斯，被忽略（参见特纳，作品同上， 433 ） 。 Finally, the French Revolution disorganized all ecclesiastical studies, dealing to Thomisn a blow from which it did not fully recover until the last quarter of the nineteenth century.最后，法国大革命的混乱，所有的教会的研究，处理，以thomisn打击，从它没有完全康复，直到最后一季的十九世纪。 At the time when Billuart (d. 1757) published his "Summa Sancti Thoma hodiernis academiarum moribus accomodata" Thomism still held an important place in all theological discussion.在的时候， billuart （四1757年）出版他的“总结sancti托马hodiernis academiarum moribus accomodata ” thomism仍然举行了一次重要的地方，在所有的神学讨论。 The tremendous upheaval which disturbed Europe from 1798 to 1815 affected the Church as well as the State.巨大的动乱不安，其中欧洲从1798年至1815年受影响的教会，以及作为国家。 The University of Louvain, which had been largely Thomistic, was compelled to close its doors, and other important institutions of learning were either closed or seriously hampered in their work.该鲁汶大学，已在很大程度上thomistic ，被迫关闭其门，和其他重要机构的学习，不是封闭或严重阻碍了他们的工作。 The Dominican Order, which naturally had supplied the most ardent Thomists, was crushed in France, Germany, Switzerland, and Belgium.多米尼加秩序，自然有供应的最殷切的thomists ，被压死在法国，德国，瑞士和比利时。 The province of Holland was almost destroyed, whilst the provinces of Austria and Italy were left to struggle for their very existence.省荷兰，几乎摧毁了，而各省的奥地利和意大利分别为左斗争，为他们的生存。 The University of Manila (1645) continued to teach the doctrines of St. Thomas and in due time gave to the world Cardinal Zephyrinus González, OP, who contributed in no small degree to the revival of Thomism under Leo XIII.大学的马尼拉（ 1645 ）继续教的教义圣托马斯和在适当时候向世界各地枢机主教zephyrinus冈萨雷斯，作品，谁的贡献在不小程度的复苏thomism下，利奥十三。
D. Distinctive Doctrines of Thomism in General四鲜明的理论thomism在一般
(1) In Philosophy （ 1 ）在哲学
The angels and human souls are without matter, but every material composite being (compositum) has two parts, prime matter and substantial form.天使和人类灵魂都没有的事，但每材料复合被（ compositum ）由两部分组成，总理此事，并大量形式。 In a composite being which has substantial unity and is not merely an aggregate of distinct units, there can be but one substantial form.在一个复合正在其中有大量的团结和不仅是一个总量显着的单位，就不可能有实质性的，但一形式。 The substantial form of man is his soul (anima rationalis) to the exclusion of any other soul and of any other substantial form.大量形式的男子是他的灵魂（阿尼玛rationalis ） ，以排除任何其他的灵魂和任何其他形式的实质。 The principle of individuation, for material composites, is matter with its dimensions: without this there can be no merely numerical multiplication: distinction in the form makes specific distinction: hence there cannot be two angels of the same species.的原则，个性化，复合材料，无论是与它的尺寸：如果没有这个，可以不只是数值乘法：区别在形式作出明确的区分：因此，不能有两个天使同一品种。 The essences of things do not depend on the free will of God, but on His intellect, and ultimately on His essence, which is immutable.本质的东西，不依赖于自由意志，上帝的，但对他的智力，并最终对他的本质，这是一成不变的。 The natural law, being derived from the eternal law, depends on the mind of God, ultimately on the essence of God; hence it is intrinsically immutable.自然法则，被来自永恒的法律，取决于对心中的神，最终就本质上帝，因此它本质上是一成不变的。 Some actions are forbidden by God because they are bad: they are not bad simply because He forbids them [see Zigliara, "Sum. phil."一些行动，是上帝所禁止的，因为他们是坏的：他们不坏，纯粹因为他禁止他们[见齐利亚拉， “总结。菲尔” 。 (3 vols., Paris, 1889), ccx, xi, II, M. 23, 24, 25]. （ 3卷，巴黎， 1889年） ， ccx ，十一，二米23 ， 24 ， 25 ] 。
The will moves the intellect quoad exercitium, ie in its actual operation: the intellect moves the will quoad specificationem, ie by presenting objects to it: nil volitum nisi praecognitum.该会的举动智力quoad exercitium ，即在其实际运作情况：智力动作，将quoad specificationem ，即介绍对象给它的：无volitum暂准praecognitum 。 The beginning of all our acts is the apprehension and desire of good in general (bonum in communi).开始我们所有的行为是逮捕和良好的愿望，在一般（ bonum在通信） 。 We desire happiness (bonum in communi) naturally and necessarily, not by a free deliberate act.我们渴望幸福（ bonum在通信） ，自然和必然的，而不是由一个自由的蓄意行为。 Particular goods (bona particularia) we choose freely; and the will is a blind faculty, always following the last practical judgment of the intellect (Zigliara, 51).特别是消费品（真正的particularia ） ，我们自由选择;和意志，是一种盲目的教师，总是继去年实际的判断智力（齐利亚拉， 51 ） 。
The senses and the intellect are passive, ie recipient, faculties; they do not create, but receive (ie perceive) their objects (St. Thomas, I, Q. lxxviii, a. 3; Q. lxxix, a. 2; Zigliara, 26, 27).感官和智力是被动的，即受赠人，院系，他们不创造，但收到（即感知）其对象（圣托马斯，我问： lxxviii ，甲三;问： lxxix ，甲2 ;齐利亚拉， 26 ， 27 ） 。 If this principle is borne in mind there is no reason for Kant's "Critique of Pure Reason".如果这个原则是紧记，是没有理由康德的“纯粹理性批判” 。 On the other hand those faculties are not like wax, or the sensitive plate used by photog raphers, in the sense that they are inert and receive impressions unconsciously.在另一方面，这些学系是不喜欢蜡，或敏感的板所用的photog raphers ，在意识，他们的惰性和不自觉地得到展示。 The will controls the exercise of the faculties, and the process of acquiring knowledge is a vital process: the moving cause is always within the living agent.意志控制行使该学院，和的过程中获取知识是一个重要的过程：移动事业始终是与生活代理人。
The Peripatetic axiom: "Nihil est in intellectu quod non prius in sensu" (Nothing is in the intellect that was not first in the senses), is admitted; but St. Thomas modifies it by saying: first, that, once the sense objects have been perceived, the intellect ascends to the knowledge of higher things, even of God; and, secondly, that the soul knows its own existence by itself (ie by its own act), although it knows its own nature only by refiection on its acts.该巡回公理： “ nihil预测在intellectu和非普瑞斯在意义上” （无关，是在智力，这不是第一次在感官） ，是承认，但圣托马斯修改它说：第一， ，一旦意识对象已知觉，智力ascends到的知识更高的东西，即使是上帝;第二，灵魂，知道自己的存在本身（即其本身的行为） ，虽然它知道自己的性质，只有通过refiection就其行为。 Knowledge begins by sense perception, but the range of the intellect is far beyond that of the senses.知识开始感知，但一系列的智力是远远超出，即感官。 In the soul as soon as it begins to act are found the first principles (prima principia) of all knowledge, not in the form of an objective illumination, but in the form of a subjective inclination to admit them on account of their evidence.在灵魂尽快开始采取行动，是首次发现的原则（表面原理）的所有知识，而不是在形式的一个客观的照明，但在形式的一种主观的倾向，要承认他们就到他们的证据。 As soon as they are proposed we see that they are true; there is no more reason for doubting them than there is for denying the existence of the sun when we see it shining (see Zigliara, op. cit., pp. 32-42).尽快，因为他们的建议我们看到，他们是真正的;是没有更多的理由怀疑他们比有否认的存在，太阳当我们看到它的光辉（见齐利亚拉，前引书，第32-42段） 。
The direct and primary object of the intellect is the universal, which is prepared and presented to the passive intellect (intellectus possibilis) by the active intellect (intellectus agens) which illuminates the phantasmata, or mental images, received through the senses, and divests them of all individuating conditions.直接和首要的目的，智力是普遍，这是准备并提交给被动的理智（ intellectus possibilis ）积极智力（ intellectus agens ）照亮phantasmata ，或精神上的图像，通过收到的感官，和他们剥离所有individuating条件。 This is called abstracting the universal idea from the phantasmata, but the term must not be taken in a matrialistic sense.这就是所谓的抽象普遍的想法从phantasmata ，但任期不得采取在一个matrialistic意识。 Abstraction is not a transferring of something from one place to another; the illumination causes all material and individuating conditions to disappear, then the universal alone shines out and is perceived by the vital action of the intellect (Q. lxxxiv, a. 4; Q. lxxxv, a. 1, ad lum, 3um, 4um).抽象是不是一个转移的东西，从一个地方到另一个地方;光照的原因，所有的物质和individuating条件消失，那么普遍，仅照出来是察觉到切身的行动，智力（问： lxxxiv ，甲四; q 。 lxxxv ，答： 1 ，广告陈寿霖， 3um ， 4um ） 。 The process throughout is so vital, and so far elevated above material conditions and modes of action, that the nature of the acts and of the objects apprehended proves the soul to be immaterial and spiritual.在整个过程中是非常重要的，所以到目前为止，高架上述物质条件和行动方式，行为的性质和对象，逮捕证明灵魂次数和精神。 The soul, by its very nature, is immortal.灵魂，就其性质而言，是不朽的。 Not only is it true that God will not annihilate the soul, but from its very nature it will always continue to exist, there being in it no principle of disintegration (Zigliara, p. 9).它不仅是真正的上帝不会消灭的灵魂，而是来自其本身的性质，它会永远继续存在，有没有在它的原则，解体（齐利亚拉，第9页） 。 Hence human reason can prove the incorruptibility (ie immortality) of the soul.因此，人类理性可以证明廉（即永生）的灵魂。
The existence of God is not known by an innate idea, it cannot be proved by arguments a priori or a simultaneo; but it can be demonstrated by a posteriori arguments.上帝存在是不知道由一个天生的想法，但不能证明论点，先验的或一simultaneo ，但它可以证明，由事后的论点。 Ontologism was never taught by St. Thomas or by Thomists (see Lepidi, "Exam. phil. theol. de ontologismo", Louvain, 1874, c. 19; Zigliara, Theses I, VIII). ontologism从来没有教导圣托马斯或由thomists （见勒皮迪， “考试。菲尔。 theol 。 ontologismo德” ，鲁汶， 1874年，长19 ;齐利亚拉，论文，第八章） 。
There are no human (ie deliberate) acts indifferent in individuo.有没有人（即故意）行为无动于衷，在individuo 。
(2) In Theology （ 2 ）在神学
Faith and science, ie knowledge by demonstration, cannot co-exist in the same subject with regard to the same object (Zigliara, O, 32, VII); and the same is true of knowledge and opinion.信仰和科学，即知识的示范，不能并存，在同一学科内针对同一对象（齐利亚拉，澳， 32 ，第七章） ;和相同的是真正的知识和见解。
The metaphysical essence of God consists, according to some Thomists, in the intelligere actualissimum, ie fulness of pure intellection, according to others in the perfection of aseitas, ie in dependent existence (Zigliara, Th. VIII, IX).形而上的本质，上帝的组成，根据一些thomists ，在intelligere actualissimum ，即fulness纯intellection ，根据其他人在完善aseitas ，即在依赖的存在（齐利亚拉，钍。第八，第九） 。
The happiness of heaven, formally and in the ultimate analysis, consists in the vision, not in the fruition, of God.幸福的天堂，正式和在最终的分析，构成视野中的，而不是在取得成果，上帝的。
The Divine attributes are distinguished from the Divine nature and from each other by a virtual distinction, ie by a distinctio rationis cum fundamento a parte rei.神的属性是有别于神圣的性质和对方的一个虚拟的区别，即由一个distinctio rationis暨fundamento一部份瑞。 The distinctio actualis formalis of Scotus is rejected.该distinctio actualis formalis的司各脱被拒绝。 In attempting to explain the mystery of the Trinity -- in as far as man can conceive it -- the relations must be considered perfectiones simpliciter simplices, ie excluding all imperfection.在试图解释的奥秘，三位一体-在据男子可以设想，它-的关系，必须考虑pe rfectionessi mplicitersi mplices，即不包括所有的缺陷。 The Holy Ghost would not be distinct from the Son if He did not proceed from the Son as well as from the Father.圣灵不会有别于儿子，如果他不从的儿子，以及来自父亲。
The angels, being pure spirits, are not, properly speaking, in any place; they are said to be in the place, or in the places, where they exercise their activity (Summa, I, Q. lii, a. 1).天使，纯洁的精神，都没有，妥善来说，在任何地方，他们说是在地方，或在地方，在那里他们行使他们的活动（总结，我问：崇礼，答： 1 ） 。 Strictly speaking, there is no such thing as an angel passing from place to place; but if an angel wishes to exercise its activity first in Japan and afterwards in America, it can do so in two instants (of angelic time), and need not pass through the intervening space (Q. liii).严格来说，有没有这样的事，作为一个天使通过地方;但如果一个天使的意愿，行使其活动首次在日本和之后在美国，它可以这样做，在两个instants （天使的时间） ，而无须通过干预空间（问： LIII ）号结论。 St. Thomas does not discuss the question "How many angels can dance on the point of a needle?"圣托马斯不讨论这个问题： “有多少天使的舞蹈就可以点一针” ？ He reminds us that we must not think of angels as if they were corporeal, and that, for an angel, it makes no difference whether the sphere of his activity be the point of a needle or a continent (Q. lii, a. 2).他提醒我们，我们绝不能认为天使作为，如果他们是有形的，并认为，一个天使，它使没有差别是否领域的活动，被点一针，或一个大陆（问：崇礼，答： 2 ） 。 Many angels cannot be said to be in the same place at the same time, for this would mean that whilst one angel is producing an effect others could be producing the same effect at the same time.许多天使不能说是在同一地点在同一时间内，这将意味着，虽然一个天使，是产生影响他人的，可以产生相同的效果，在同一时间举行。 There can be but one angel in the same place at the same time (Q. lii, a. 3).有可以，但一天使在同一地点在同一时间， （问：崇礼，甲3 ） 。 The knowledge of the angels comes through ideas (species) infused by God (QQ. lv, a.2, lvii, a.2, lviii, a.7).知识的天使来，通过思想（种）注入神（ qq.吕， 37.2 ， lvii ， 37.2 ， lviii ， a.7 ） 。 They do not naturally know future contingents, the secrets of souls, or the mysteries of grace (Q. lvii, aa. 3, 45).他们不知道未来的自然特遣队，秘密的心灵，或奥秘的宽限期， （问： lvii ，机管局。 3 ， 45 ） 。 The angels choose either good or evil instantly, and with full knowledge; hence their judgment is naturally final and irrevocable (Q. lxiv, a. 2).天使选择好或邪恶的即时，并在充分的知识，因此他们的判断，自然是最后的和不可逆转的（问： lxiv ，甲2 ） 。
Man was created in the state of sanctifying grace.男子创造了在该国的sanctifying的宽限期。 Grace was not due to his nature, but God granted it to him from the beginning (I, Q. xcv, a. 1).宽限期，是不是因为他的性质，但上帝给予向他从一开始（我，问： xcv ，答： 1 ） 。 So great was the per fection of man in the state of original justice, and so perfect the subjection of his lower faculties to the higher, that his first sin could not have been a venia] sin (I-II, Q. lxxxix, a. 3).如此巨大，是每感染的男子在该国原来的公义，如此完美受他的较低的院系，以较高的，他的第一单不能一直venia ]单仲偕（一至二，问： lxxxix ， 。 3 ） 。
It is more probable that the Incarnation would not have taken place had man not sinned (III, Q. i, a. 3).这是更可能的化身，便不会发生了男子不是罪（三，问：我，甲3 ） 。 In Christ there were three kinds of knowledge: the scientia beata, ie the knowledge of things in the Divine Essence; the scientia infusa, ie the knowledge of things through infused ideas (species), and the scientia acquisita, ie acquired or experimental knowledge, which was nothing more than the actual experience of things which he already knew.在基督里有三种知识：知识贝娅塔，即知识的东西，在神的本质;科学infusa ，即知识的东西，通过注入思想（种） ，及获得性知识，即获得的或实验性的知识，这是什么以上的实际经验的事情，他已经知道。 On this last point St. Thomas, in the "Summa" (Q. ix, a. 4), explicitly retracts an opinion which he had once held (III Sent., d. 14, Q. iii, a. 3).关于最后一点圣托马斯，在“总结” （问：九，甲4 ） ，明确撤回的意见，他曾经举行（三发出，四14 ，问：三，甲3 ） 。
All sacraments of the New Law, including confirmation and extreme unction, were instituted immediately by Christ.所有圣礼新的国际法，包括确认和极端unction ，被提起，立即由基督。 Circumcision was a sacrament of the Old Law and conferred grace which removed the stain of original sin.割礼是一个神圣的旧法，并赋予宽限期，其中删除了染色的原罪。 The children of Jews or of other unbelievers may not be baptized without the consent of their parents (III, Q. lxviii, a. 10; 11-Il, Q. x, a. 12; Denzinger-Bannwart, n. 1481).儿童的犹太人或其他unbelievers未必洗礼，未经同意，他们的父母（三，问： lxviii ，答： 10 ; 11 -金正日，问： X的答： 12 ;登青格- bannwart ， 1481年12月31日） 。 Contrition, confession, and satisfaction are the proximate matter (materia proxima) of the Sacrament of Penance. contrition ，招供，和满意度是近因事（本草纲目宝施玛）圣penance 。 Thomists hold, against the Scotists, that when Transubstantiation takes place in the Mass the Body of Christ is not made present per modum adduclionis, ie is not brought to the altar, but they do not agree in selecting the term which should be used to express this action (cf. Billuart, "De Euchar.", Diss. i, a. 7). thomists举行，对scotists ，当陷于变体说发生在地下基督的身体，是不是取得了目前的百分之modum adduclionis ，即是不是带来的祭坛上，但他们不同意在挑选的任期应被用来表达这一行动（参见billuart ， “德奥伊夏尔” ， diss ，我答： 7 ） 。 Cardinal Billot holds ("Dc cccl. sacr.", Rome, 1900, Th. XI, "Dc euchar.", p. 379) that the best, and the only possible, explanation is the one given by St. Thomas himself: Christ becomes present by transubstantiation, ie by the conversion of the substance of bread into the substance of His body (III, Q. lxxv, a. 4; Sent., d. XI, Q. i, a. 1, q. 1).枢机主教billot举行（ “直流cccl 。 sacr ” ，罗马， 1900年，钍。十一， “直流奥伊夏尔” ，页379 ）认为，最好的，唯一可能的解释是一所给予的圣托马斯自己：基督成为目前陷于变体说，即由转换的实质面包到的实质内容他的身体（三，问： lxxv ，甲四;发送，四席，问：我，答： 1 ，问： 1 ） 。 After the consecration the accidents (accidentia) of the bread and wine are preserved by Almighty God without a subject (Q. lxxxvii, a. 1).后consecration意外（ accidentia ）面包和酒的保存是由万能的上帝，没有一个主题（问： lxxxvii ，答： 1 ） 。 It was on this question that the doctors of Paris sought enlightenment from St. Thomas (see Vaughan, "Life and Labours of St. Thomas", London, 1872, II, p. 544).这是在这个问题上，该医生在巴黎寻求启示从圣托马斯（见沃恩， “生活与劳动的圣托马斯” ，伦敦， 1872年第一，二，页544 ） 。 The earlier Thomists, following St. Thomas (Suppl., Q. xxxvii, a. 2), taught that the sub-diaconate and the four minor orders were partial sacraments.早前thomists ，继圣托马斯（补编，问：三十七，甲2 ） ，告诉我们，小组diaconate和四个小的订单部分圣礼。 Some recent Thomists -- eg, Billot (op. cit., p. 282) and Tanquerey (De ordine, n. 16) -- defend this opinion as more probable and more in conformity with the definitions of the councils.最近的一些thomists -例如， b illot（业务同上，页2 82）和t anquerey（德o rdine， 1 2月3 1日1 6） -捍卫这种看法随着更多的可能和更多的符合定义议会。 The giving of the chalice with wine and of the paten with bread Thomists generally held to be an essential part of ordination to the priesthood.给予该chalice与葡萄酒和该专利与面包thomists普遍举行的一个重要部分，以神职人员。 Some, however, taught that the imposition of hands was at least necessary.但是，一些教授认为，实行举手至少必要的。 On the question of divorce under the Mosaic Law the disciples of St. Thomas, like the saint himself (Suppl., Q. lxvii, a. 3), wavered, some holding that a dispensation was granted, others teaching that divorce was merely tolerated in order to avoid greater evils.关于这个问题的离婚下，花叶法律的门徒圣托马斯一样，圣自己（补编，问： lxvii ，甲3 ） ，动摇了，有些认为免除获得，其他教学离婚，只是不能容忍在为了避免更大的邪恶。
THE THOMISTIC SCHOOL该thomistic学校
The chief doctrines distinctive of this school, composed principally of Dominican writers, are the following:行政理论鲜明的这所学校组成，主要多米尼加作家，有以下几个：
A. In Philosophy答：在哲学
The unity of substantial form in composite beings, applied to man, requires that the soul be the substantial form of the man, so as to exclude even the forma corporeitatis, admitted by Henry of Ghent, Scotus, and others (cf. Zigliara, P. 13; Denzinger-Bannwart, in note to n. 1655).团结可观的形式在复合为本，适用于男子，需要的灵魂，是大量的形式，该名男子，以便排除，甚至形式上的corporeitatis ，承认亨利的根特，司各脱，和其他（参见齐利亚拉，磷。 13 ;登青格- bannwart ，在注意1655年12月31日） 。
In created beings there is a real distinction between the essentia (essence) and the existentia (existence); between the essentia and the subsistentia; between the real relation and its foundation; between the soul and its faculties; between the several faculties.在创建人是有实质的区别essentia （本质）和existentia （存在） ;之间的essentia和subsistentia ;之间的实质关系及其基础;之间的灵魂和其院系;之间的几个院系。 There can be no medium between a distinctio realis and a distinctio rationis, or conceptual distinction; hence the distinctio formalis a parte rei of Scotus cannot be admitted.不能有任何媒介之间的distinctio realis和distinctio rationis ，或在概念上的区别，因此， distinctio formalis一部份瑞的司各脱不能承认。 For Thomistic doctrines on free will, God's knowledge, etc., see below.为thomistic学说对自由意志，上帝的知识，等等，见下文。
B. In Theology b.在神学
In the beatific vision God's essence takes the place not only of the species impressa, but also of the species expressa.在beatific远景上帝的本质需要的地方，不仅是物种impressa ，而且物种expressa 。
All moral virtues, the acquired as well as the infused, in their perfect state, are interconneted.所有道德，收购，以及为注入，在其完善的国家，是interconneted 。
According to Billuart (De pecc., diss. vii, a. 6), it has been a matter of controversy between Thomists whether the malice of a mortal sin is absolutely infinite.据billuart （由太平洋经济合作议会， diss 。七，答： 6 ） ，它一直是争议的事项之间的thomists是否恶意的一个致命的单仲偕是绝对无限的。
In choosing a medium between Rigorism and Laxism, the Thomistic school has been Antiprobabilistic and generally has adopted Probabiliorism.在选择一个中等之间rigorism和laxism ， thomistic学校已antiprobabilistic和普遍采用probabiliorism 。 Some defended Equiprobabilism, or Probabilism cum compensatione.一些辩护equiprobabilism ，或probabilism暨compensatione 。 Medina and St. Antoninus are claimed by the Probabilists.梅迪纳和圣antoninus声称由probabilists 。
Thomistic theologians generally, whilst they defended the infallibility of the Roman pontiff, denied that the pope had the power to dissolve a matrimonium ratum or to dispense from a solemn vow made to God. thomistic神学家一般，虽然他们辩护infallibility的罗马教宗，否认教宗的权力，解散一matrimonium ratum或免除从一个庄严的誓言作出的上帝。 When it was urged that some popes had granted such favours, they cited other pontiffs who declared that they could not grant them (cf. Billuart, "De matrim.", Diss. v, a. 2), and said, with Dominic Soto, "Factum pontificium non facit articulum fidei" (The action of a pope does not constitute an article of faith, in 4 dist., 27, Q. i, a. 4).当与会者敦促一些教皇给予了这样的优待，他们列举的其他教宗谁宣称，他们无法给予他们（参见billuart ， “德matrim ” ， diss 。五，甲2 ） ，并表示，与多米尼克德索托“ factum pontificium非facit articulum信” （行动的教宗，并不构成一篇文章，信仰，在四区， 27 ，问：我，答： 4 ） 。 Thomists of today are of a different mind, owing to the practice of the Church. thomists今天是一个不同的心目中，由于实践教会。
The hypostatic union, without any additional grace, rendered Christ impeccable.该hypostatic联盟，没有任何附加的宽限期，使基督无懈可击。 The Word was hypostatically united to the blood of Christ and remained united to it, even during the interval between His death and resurrection (Denzinger-Bannwart, n. 718).这个词是hypostatically美国，以鲜血和基督仍然是美国给它，即使在之间的间隔，他的死亡与复活（登青格- bannwart ， 12月31日718 ） 。 During that same interval the Body of Christ had a transitory form, called forma cadaverica (Zigliara, P. 16, 17, IV).在同一区间基督的身体，有一个过渡形式，所谓的形式上的cadaverica （齐利亚拉，第16页， 17 ，四） 。
The sacraments of the New Law cause grace not only as instrumental moral causes, but by a mode of causality which should be called instrumental and physical.圣礼新的法律事业的宽限期，不仅作为乐器的道德的原因，但由一个模式的因果关系应该是所谓的器乐和物理。 In the attrition required in the Sacrament of Penance there should be at least a beginning of the love of God; sorrow for sin springing solely from the fear of hell will not suffice.在自然减员，需要在圣penance至少应有一开始，上帝的爱;悲哀单单从雨后春笋般的恐惧，地狱将是不够的。
Many theologians of the Thomistic School, especially before the Council of Trent, opposed the doctrine of Mary's Immaculate Conception, claiming that in this they were following St. Thomas.许多神学家的thomistic学校，特别是在安理会面前的特伦特，反对中庸之道， Mary的圣母无染原罪的概念，声称在这方面他们以下圣托马斯。 This, however, has not been the opinion either of the entire school or of the Dominican Order as a body.不过，这并没有意见，无论是对整个学校或对多米尼加，以便作为一个机构。 Father Rouard de Card, in his book "L'ordre des freres precheurs et l'Immaculée Conception "(Brussels, 1864), called attention to the fact that ten thousand professors of the order defended Mary's great privilege.父亲rouard德卡，在他的著作“ l'公共秩序万freres precheurs等l' immaculée观” （布鲁塞尔， 1864年） ，所谓的注意一个事实，即1.0万教授秩序辩护，玛丽的伟大的特权。 At the Council of Trent twenty-five Dominican bishops signed a petition for the definition of the dogma.在安理会的遄达25多米尼加主教签署了一份请愿书，为定义的教条。 Thousands of Dominicans, in taking degrees at the University of Paris, solemnly pledged themselves to defend the Immaculate Conception.数以千计的多米尼加人，在考虑度，在巴黎大学，信誓旦旦自己捍卫圣母无染原罪的概念。
The Thomistic School is distinguished from other schools of theology chiefly by its doctrines on the difficult questions relating to God's action on the free will of man, God's foreknowledge, grace, and predestination.该thomistic学校有别于其他学校的神学，主要是由它的教义对困难问题的有关上帝的行动，对自由意志的人，上帝的foreknowledge ，宽限期，并predestination 。 In the articles on these subjects will be found an exposition of the different theories advanced by the different schools in their effort to explain these mysteries, for such they are in reality.在文章就这些问题会被发现一地阐述了不同的理论，先进的，由不同的学校在他们的努力解释这些谜，例如，他们在现实中。 As to the value of these theories the following points should be borne in mind:以价值这些理论以下几点应紧记：
No theory has as yet been proposed which avoids all difficulties and solves all doubts;没有理论尚未提出的，避免了各种困难和解决所有的疑虑;
on the main and most difficult of these questions some who are at times listed as Molinists -- notably Bellarmine, Francisco Suárez, Francis de Lugo, and, in our own days, Cardinal Billot ("De deo uno et trino", Rome, 1902, Th. XXXII) -- agree with the Thomists in defending predestination ante praevisa merita.就主要的和最困难的这些问题有些是谁在时代列为molinists -尤其是贝拉明，旧金山苏亚雷斯，弗朗西斯德卢戈，并在我们自己的天，枢机主教b illot（ “时点教育署各分区办事处分校等特里诺” ，罗马， 1 902 ，钍。 XXXII ）号决议-同意与t homists在捍卫p redestination前厅p raevisam erita。 Bossuet, after a long study of the question of physical premotion, adapted the Thomistic opinion ("Du libre arbitre", c. viii). bossuet ，经过长期问题的研究物理premotion ，改编thomistic意见（ “杜libre arbitre ” ，长八） 。
Thomists do not claim to be able to explain, except by a general reference to God's omnipotence, how man remains free under the action of God, which they consider necessary in order to preserve and explain the universality of God's causality and the independent certainty of His foreknowledge. thomists不索赔，以便能够解释，除了一般地提到上帝的全能，男子仍然是如何免费下行动的上帝，他们认为必要的，以便维护和解释的普遍性，上帝的因果关系和独立的肯定，他foreknowledge 。 No man can explain, except by a reference to God's infinite power, how the world was created out of nothing, yet we do not on this account deny creation, for we know that it must be admitted.没有人能够解释，除由一个参考，以上帝的无限权力，世界如何被创造出来，从无到有，但我们并没有就这个帐户否认创造的，因为我们知道，它必须承认。 In like manner the main question put to Thomists in this controversy should be not "How will you explain man's liberty?"在喜欢的方式主要议题付诸表决，以thomists在这方面的争议，应该不是“你会如何解释人的自由” ？ but "What are your reasons for claiming so much for God's action?"但“你有什么理由，声称这么多上帝的行动” ？ If the reasons assigned are insufficient, then one great difficulty is removed, but there remains to be solved the problem of God's foreknowledge of man's free acts.如果分配的原因是不够的，然后一大困难是删除，但仍存在有待解决的问题，上帝的foreknowledge的人的自由的行为。 If they are valid, then we must accept them with their necessary consequences and humbly confess our inability fully to explain how wisdom "reacheth . . . from end to end mightily, and ordereth all things sweetly" (Wisdom 8:1).如果他们是有效的，那么我们必须接受他们，与他们必要的后果，并谦虚地承认，我们无法充分解释如何智慧“ reacheth 。 。 。从端到端mightily ， ordereth所有的东西，温馨” （智慧8:1 ） 。
Most important of all, it must be clearly understood and remembered that the Thomistic system on predestination neither saves fewer nor sends to perdition more souls than any other system held by Catholic theologians.最重要的是，它必须清楚地理解和记住，该thomistic系统的predestination既不是保存较少，也没有发送到灭亡更多的心灵，比任何其他系统举行的天主教神学家。 In regard to the number of the elect there is no unanimity on either side; this is not the question in dispute between the Molinists and the Thomists.在数量方面的选举有没有达成一致意见对任何一方，这是没有问题，在之间的争端molinists和thomists 。 The discussions, too often animated and needlessly sharp, turned on this point: How does it happen that, although God sincerely desires the salvation of all men, some are to be saved, and must thank God for whatever merits they may have amassed, whilst others will be lost, and will know that they themselves, and not God, are to be blamed?讨论过程中，往往动画和不必要的夏普，拒绝了这一点：它如何发生，虽然上帝的真诚愿望，拯救所有男人，有些是要保存，必须感谢上帝，无论他们的优点，可能有积累，而别人就会失去，并会知道，他们自己，而不是上帝，是受到指责？ -- The facts in the case are admitted by all Catholic theologians. -事实，在案件所承认的所有天主教神学家。 The Thomists, appealing to the authority of St. Augustine and St. Thomas, defend a system which follows the admitted facts to their logical conclusions.该thomists ，呼吁权威的圣奥古斯丁和圣托马斯，保卫制度，遵循承认的事实，他们的合乎逻辑的结论。 The elect are saved by the grace of God, which operates on their wills efficaciously and infallibly without detriment to their liberty; and since God sincerely desires the salvation of all men, He is prepared to grant that same grace to others, if they do not, by a free act, render themselves unworthy of it.该选出保存上帝的恩典，运作，对他们的遗嘱有效地和infallibly在不损害他们的自由;以来，上帝的真诚愿望，拯救所有的男子，他是准备给予同样的宽限期，对他人的，如果他们不，由一个自由的行为，使自己辜负它。 The faculty of placing obstacles to Divine grace is the unhappy faculty of sinning; and the existence of moral evil in the world is a problem to be solved by all, not by the Thomists alone.学院设置障碍，以神圣的恩典是不愉快的学院斯辛宁;和存在道德的邪恶在世界上是一个要解决的问题由所有，而不是由thomists单。 The fundamental difficulties in this mysterious question are the existence of evil and the non-salvation of some, be they few or be they many, under the rule of an omnipotent, all-wise, and all-merciful God, and they miss the point of the controversy who suppose that these difficulties exist only for the Thomists.根本的困难，在这个神秘的问题是存在的邪恶和非救亡一些，他们很少或得到他们很多，统治下，一个万能的，所有明智的，所有慈悲的上帝，他们错过了点的争议，谁假设这些困难存在，只为thomists 。 The truth is known to lie somewhere between Calvinism and Jansenism on the one hand, and Semipelagianism on the other.真相是众所周知的谎言之间的某个加尔文和詹森主义对一方面，和semipelagianism对其他。 The efforts made by theologians and the various explanations offered by Augustinians, Thomists, Molinists, and Congruists show how difficult of solution are the questions involved.所作的努力，神学家和各种解释所提供的奥古斯丁会士， thomists ， molinists ， congruists显示，是多么困难的解决办法是涉及的问题。 Perhaps we shall never know, in this world, how a just and merciful God provides in some special manner for the elect and yet sincerely loves all men.也许我们永远不会知道，在这个世界上，如何公正和仁慈的上帝的规定，在一些特殊的方式为选举和尚未衷心热爱的所有男性。 The celebrated Congregatio de Auxiliis did not forever put an end to the controversies, and the question is not yet settled.著名congregatio德auxiliis没有永远杜绝争议，问题是尚未解决。
III.三。 NEO-THOMISM AND THE REVIVAL OF SCHOLASTICISM新thomism和振兴院
When the world in the first part of the nineteenth century began to enjoy a period of peace and rest after the disturbances caused by the French Revolution and the Napoleonic Wars, closer attention was given to ecclesiastical studies and Scholasticism was revived.当世界在第一部分的十九世纪开始享受一个时期的和平与休息后，骚乱所造成的法国大革命和拿破仑战争，密切注意给教会的研究和士林被恢复。 This movement eventually caused a revival of Thomism, because the great master and model proposed by Leo XIII in the encyclical "Aeterni Patris" (4 Aug., 1879) was St. Thomas Aquinas.这项运动，最终引起了复苏的thomism ，因为伟大的船长和模型所提出的利奥十三，在通谕“ aeterni patris ” （ 1879年8月4日）是多瑪斯。 . 。 . 。 . 。 The Thomistic doctrine had received strong support from the older universities.该thomistic学说已获得了强有力的支持，从旧式的大学。 Among these the Encyclical "Aeterni Patris" mentions Paris, Salamanca, Alcalá Douai, Toulouse, Louvain, Padua, Bologna, Naples, and Coimbra as "the homes of human wisdom where Thomas reigned supreme, and the minds of all, teachers as well as taught, rested in wonderful harmony under the shield and authority of the Angelic Doctor".其中通谕“ aeterni patris ”提到巴黎，萨拉曼卡， alcalá杜埃，图卢兹，鲁汶，帕多瓦，博洛尼亚，那不勒斯，和科英布拉作为“家园人类智慧的地方托马斯最高统治地位，和心中所有，教师以及教授，休息，在美好的和谐下，盾牌和权威性，天使医生“ 。 In the universities established by the Dominicans at Lima (1551) and Manila (1645) St. Thomas always held sway.在大学中设立了由多米尼加人在利马（ 1551年）和马尼拉（ 1645年）圣托马斯总是举行的摆动。 The same is true of the Minerva school at Rome (1255), which ranked as a university from the year 1580, and is now the international Collegio Angelico.也是一样的密涅瓦学校在罗马（ 1255 ） ，其中被列为一所大学从1580年，是目前国际collegio安哥。 Coming down to our own times and the results of the Encyclical, which gave a new impetus to the study of St. Thomas's works, the most important centres of activity are Rome, Louvain, Fribourg (Switzerland), and Washington.未来下降到我们自己的时代和结果的通谕，这给了新的动力，以研究圣托马斯的作品，最重要的中心活动是罗马，鲁汶，弗里堡（瑞士） ，和华盛顿。 At Louvain the chair of Thomistic philosophy, established in 1880, became, in 1889-90, the "Institut supérieur de philosophie" or "Ecole St. Thomas d'Aquin," where Professor Mercier, now Cardinal Archbishop of Mechlin, ably and wisely directed the new Thomistic movement (see De Wulf, "Scholasticism Old and New", tr. Coffey, New York, 1907, append., p. 261; "Irish Ecel. Record", Jan. 1906).在鲁汶主席thomistic哲学，成立于1880年，成为，在1889年至1890年， “高级管理学院哲学”或“的Ecole -圣托马斯阿奎那， ”凡教授梅西埃，现在枢机大主教m echlin，干练和明智的针对新thomistic运动（见德伍尔夫， “士林旧的和新的” ，的TR 。 coffey ，纽约， 1907年，附加，第261页; “爱尔兰ecel 。记录” ， 1906年1月） 。 The theological department of the University of Fribourg, Switzerland, established in 1889, has been entrusted to the Dominicans.神学部弗里堡大学，瑞士，成立于1889年，已委托多米尼加。 By the publication of the "Revue thomiste" the professors of that university have contributed greatly to a new knowledge and appreciation of St. Thomas.由出版“杂志thomiste ”的教授认为，大学的贡献，大大提高到一个新的知识和赞赏圣托马斯。 The Constitution of the Catholic University of America at Washington enjoins special veneration for St. Thomas; the School of Sacred Sciences must follow his leadership ("Const. Cath. Univ. Amer.", Rome, 1889, pp. 38, 43).宪法天主教大学，美国在华盛顿责成特别崇拜为圣托马斯;学校神圣的科学必须遵循他的领导（ “常量。猫。大学。 amer ” ，罗马， 1889年，第38 ，第43段） 。 The University of Ottawa and Laval University are the centres of Thomism in Canada.渥太华大学和拉瓦尔大学是中心thomism在加拿大。 The appreciation of St. Thomas in our days, in Europe and in America, is well set forth in Perrier's excellent "Revival of Scholastic Philosophy in the Nineteenth Century" (New York, 1909).赞赏圣托马斯在我们的天，在欧洲和美国，以及所提出的perrier的优良“的复兴士林哲学在19世纪” （纽约， 1909 ） 。
IV.四。 EMINENT THOMISTS著名thomists
After the middle of the fourteenth century the vast majority of philosophical and theological writers either wrote commentaries on the works of St. Thomas or based their teachings on his writings.中叶以后的14世纪，绝大多数的哲学和神学的作家，无论是写评论，对工程的圣托马斯或基于他们的教导对他的作品。 It is impossible, therefore, to give here a complete list of the Thomists: only the more important names can be given.它是不可能的，因此，给这里的完整清单，该thomists ：只有更重要的名称可以考虑。 Unless otherwise noted, the authors belonged to the Order of St. Dominic.除非另有说明，作者属于秩序的圣星。 Those marked (*) were devoted to Thomism in general, but were not of the Thomistic School.这些标记（ * ）专门thomism在一般，但并非该thomistic学校。 A more complete list will be found in the works cited at the end of this article.一个较完整的名单，并会发现在工程列举在本月底的文章。
Thirteenth Century第十三世纪
Thomas de Cantimpré (1270); Hugh of St. Cher (1263); Vincent of Bauvais (1264); St. Raymond de Pennafort (1275); Peter of Tarentaise (Pope Innocent V -- 1276); Giles de Lassines (1278); Reginald de Piperno (1279); William de Moerbeka (1286); Raymond Marti (1286); Bernard de Trilia (1292); Bernard of Hotun, Bishop of Dublin (1298); Theodoric of Apoldia (1299); Thomas Sutton (1300).托马斯德cantimpré （ 1270 ） ;休圣雪儿（ 1263 ） ;郑海泉的博韦（ 1264 ） ;圣何德彭纳福特（ 1275 ） ;彼得的塔朗泰斯（诺森V部-1 276年） ;贾尔斯德l assines（ 1 278） ; （ Reginald德piperno （ 1279 ） ;威廉德moerbeka （ 1286 ） ;何马蒂（ 1286 ） ;伯纳德德trilia （ 1292 ） ;伯纳德的hotun ，主教都伯林（ 1298 ） ;特奥多里克的apoldia （ 1299 ） ，托马斯萨顿（ 1300 ） 。
Fourteenth Century第十四世纪
Peter of Auvergne (1301); Nicholas Boccasini, Benedict XI (1304); Godfrey of Fontaines (1304); Walter of Winterburn (1305); Ægidius Colonna (Aigidius Romanus), OSA (1243-1316); William of Paris (1314); Gerard of Bologna, Carmelite (1317); four biographers, viz Peter Calo (1310); William de Tocco (1324); Bartolommeo of Lucca (1327); Bernard Guidonis* (1331); Dante (1321); Natalis Hervieus (1323); Petrus de Palude (Paludanusi -- 1342); Thomas Bradwardin, Archbishop of Canterbury (1349); Robert Holkott (1349); John Tauler (1361); Bl.彼得的奥佛涅（ 1301 ） ;尼古拉斯博卡西尼，本笃喜（ 1304 ） ;戈弗雷的fontaines （ 1304 ） ;沃尔特的winterburn （ 1305 ） ; ægidius科隆纳（ aigidius罗麦纳斯） ，杰出学校奖励计划（ 1243至1316年） ;威廉巴黎（ 1314 ） ;杰拉德的博洛尼亚， carmelite （ 1317 ） ; 4传记作者，即彼得卡洛（ 1310 ） ;威廉德tocco （ 1324 ） ; bartolommeo的卢卡（ 1327 ） ;伯纳德guidonis * （ 1331 ） ;但丁（ 1321 ） ;陈百祥hervieus （ 1323 ） ;彼德palude （ paludanusi -1 342年） ;托马斯b radwardin，坎特伯雷大主教（ 1 349） ;罗伯特h olkott（ 1 349） ;约翰陶勒尔（ 1 361） ;基本法。 Henry Suso (1365); Thomas of Strasburg, OSA (1357); Jacobus Passavante (1357); Nicholas Roselli (1362); Durandus of Aurillac (1382), sometimes called Durandulus, because he wrote against Durandus a S. Portiano*, who was first a Thomist, afterwards an independent writer, attacking many of St. Thomas's doctrines; John Bromyard (1390); Nicholas Eymeric (1399).唐英年suso （ 1365 ） ;托马斯strasburg ，杰出学校奖励计划（ 1357年） ;雅各布passavante （ 1357 ） ;尼古拉斯roselli （ 1362 ） ; durandus的aurillac （ 1382 ） ，有时也称为durandulus ，因为他写了一对durandus第portiano * ，谁首先一thomist ，事后一个独立的作家，攻击的许多圣托马斯的理论;约翰bromyard （ 1390 ） ;尼古拉斯eymeric （ 1399 ） 。
Fifteenth Century第十五世纪
Manuel Calecas (1410); St. Vincent Ferrer (1415); Bl.曼努埃尔calecas （ 1410 ） ;圣文森特费雷尔（ 1415 ） ;基本法。 John Dominici (1419); John Gerson*, chancellor of the University of Paris (1429); Luis of Valladolid (1436); Raymond Sabunde (1437); John Nieder (1437); Capreolus (1444), called the "Prince of Thomists"; John de Montenegro (1445); Fra Angelico (1455); St. Antoninus (1459); Nicholas of Cusa*, of the Brothers of the Common Life (1464); John of Torquemada (de Turrecrematai, 1468); Bessarion, Basilian (1472); Alanus de Rupe (1475); John Faber (1477); Petrus Niger (1471); Peter of Bergamo (1482); Jerome Savonarola (1498).约翰dominici （ 1419 ） ;约翰格尔松* ，校长的巴黎大学（ 1429年） ;路易斯的巴利亚多利德（ 1436 ） ;何sabunde （ 1437 ） ;约翰nieder （ 1437 ） ; capreolus （ 1444 ） ，被称为“王子thomists “ ;约翰德黑山（ 1445 ） ; FRA的安哥（ 1455 ） ;圣antoninus （ 1459 ） ;尼古拉的库萨* ，兄弟共同生活（ 1464 ） ;约翰达尔克文玛德（德turrecrematai ， 1468 ） ; bessarion ， basilian （ 1472 ） ; alanus德rupe （ 1475 ） ;约翰的Faber （ 1477 ） ;彼尼日尔（ 1471 ） ;彼得的贝加莫（ 1482 ） ;杰罗姆Savonarola作者（ 1498 ） 。
Sixteenth Century第十六世纪
Felix Faber (1502); Vincent Bandelli (1506); John Tetzel (1519); Diego de Deza (1523); Sylvester Mazzolini (1523); Francesco Silvestro di Ferrara (1528); Thomas de Vio Cajetan (1534) (commentaries by these two are published in the Leonine edition of the works of St. Thomas); Conrad Koellin (1536); Chrysostom Javelli (1538); Santes Pagnino (1541); Francisco de Vitoria (1546); Franc.费利克斯的Faber （ 1502 ） ;郑海泉班德利（ 1506 ） ;约翰特策尔（ 1519 ） ;迭戈德deza （ 1523 ） ;西尔维斯特mazzolini （ 1523 ） ;弗朗切斯科silvestro邸费拉拉（ 1528 ） ;托马斯德VIO接cajetan （ 1534 ） （评论这些有两个出版，在leonine版的作品，圣托马斯） ;康拉德koellin （ 1536 ） ;金口javelli （ 1538 ） ; santes pagnino （ 1541 ） ;弗朗西斯科德维多利亚（ 1546 ） ;法郎。 Romseus (1552); Ambrosius Catherinus* (Lancelot Politi, 1553); St. Ignatius of Loyola (1556) enjoined devotion to St. Thomas; Matthew Ory (1557); Dominic Soto (1560); Melchior Cano (1560); Ambrose Pelargus (1561); Peter Soto (1563); Sixtus of Siena (1569); John Faber (1570); St. Pius V (1572); Bartholomew Medina (1581); Vincent Justiniani (1582); Maldonatus* (Juan Maldonado, 1583); St. Charles Borromeo* (1584); Salmerón* (1585); Ven. romseus （ 1552 ） ;安布罗修斯catherinus * （兰斯洛特波利蒂， 1553 ） ;圣依纳爵罗耀拉（ 1556 ）责成奉献，圣托马斯;马修ory （ 1557 ） ;星德索托（ 1560 ） ;梅尔基奥尔卡诺（ 1560 ） ;刘汉铨pelargus （ 1561年） ;彼得德索托（ 1563 ） ; sixtus锡耶纳（ 1569 ） ;约翰的Faber （ 1570 ） ;圣碧岳第V （ 1572 ） ;巴尔多禄茂梅迪纳（ 1581 ） ;郑海泉胡斯蒂尼亚尼（ 1582 ） ; maldonatus * （娟马尔多纳多， 1583 ） ;圣查尔斯borromeo * （ 1584 ） ; salmerón * （ 1585 ） ;法师。 Louis of Granada (1588); Bartholomew of Braga (1590); Toletus* (1596); Bl.路易的格拉纳达（ 1588 ） ;巴尔多禄茂的布拉加（ 1590 ） ; toletus * （ 1596 ） ;基本法。 Peter Canisius* (1597); Thomas Stapleton*, Doctor of Louvain (1598); Fonseca (1599); Molina* (1600).彼得卡尼修斯* （ 1597 ） ;托马斯斯特普尔顿* ，医生鲁汶（ 1598 ） ;丰塞卡（ 1599 ） ;莫利纳* （ 1600 ） 。
Seventeenth Century十七世纪
Valentia* (1603); Domingo Baflez (1604); Vásquez* (1604); Bart. Valentia ） * （ 1603 ） ; baflez多明哥（ 1604 ） ; vásquez * （ 1604 ） ;巴特。 Ledesma (1604); Sánchez* (1610); Baronius * (1607); Capponi a Porrecta (1614); Aur.莱德斯马（ 1604 ） ;桑切斯* （ 1610 ） ;巴若尼* （ 1607