You do not have permission to edit this page, for the following reasons:

This IP address has been blocked from editing Wikipedia.
This does not affect your ability to read Wikipedia pages.
Most people who see this message have done nothing wrong. Some kinds of blocks restrict editing from specific service providers or telecom companies in response to recent abuse or vandalism, and can sometimes affect other users who are unrelated to that abuse. Review the information below for assistance if you do not believe that you have done anything wrong.

The IP address or range 54.163.0.0/16 has been blocked (disabled) by ‪Blablubbs‬ for the following reason(s):

The IP address that you are currently using has been blocked because it is believed to be a web host provider or colocation provider. To prevent abuse, web hosts and colocation providers may be blocked from editing Wikipedia.
You will not be able to edit Wikipedia using a web host or colocation provider because it hides your IP address, much like a proxy or VPN.
We recommend that you attempt to use another connection to edit. For example, if you use a proxy or VPN to connect to the internet, turn it off when editing Wikipedia. If you edit using a mobile connection, try using a Wi-Fi connection, and vice versa. If you are using a corporate internet connection, switch to a different Wi-Fi network. If you have a Wikipedia account, please log in.
If you do not have any other way to edit Wikipedia, you will need to request an IP block exemption.

How to appeal if you are confident that your connection does not use a colocation provider's IP address:
If you are confident that you are not using a web host, you may appeal this block by adding the following text on your talk page: ((unblock|reason=Caught by a colocation web host block but this host or IP is not a web host. My IP address is _______. Place any further information here. ~~~~)). You must fill in the blank with your IP address for this block to be investigated. Your IP address can be determined here. Alternatively, if you wish to keep your IP address private you can use the unblock ticket request system. There are several reasons you might be editing using the IP address of a web host or colocation provider (such as if you are using VPN software or a business network); please use this method of appeal only if you think your IP address is in fact not a web host or colocation provider.

Administrators: The IP block exemption user right should only be applied to allow users to edit using web host in exceptional circumstances, and requests should usually be directed to the functionaries team via email. If you intend to give the IPBE user right, a CheckUser needs to take a look at the account. This can be requested most easily at SPI Quick Checkuser Requests. Unblocking an IP or IP range with this template is highly discouraged without at least contacting the blocking administrator.

This block will expire on 17:28, 10 March 2024.

Even when blocked, you will usually still be able to edit your user talk page, as well as email administrators and other editors.

For information on how to proceed, please read the FAQ for blocked users and the guideline on block appeals. The guide to appealing blocks may also be helpful.

Other useful links: Blocking policy · Help:I have been blocked
Your IP address is in a range that has been blocked on all Wikimedia Foundation wikis. The block was made by ‪Jon Kolbert‬. The reason given is Open proxy/Webhost: See the help page if you are affected .
- Start of block: 18:27, 12 November 2023
- Expiry of block: 18:27, 12 November 2028
Your current IP address is 54.163.179.242. The blocked range is 54.163.0.0/16. Please include all above details in any queries you make. If you believe you were blocked by mistake, you can find additional information and instructions in the No open proxies global policy. Otherwise, to discuss the block please post a request for review on Meta-Wiki. You could also send an email to the stewards VRT queue at stewards@wikimedia.org including all above details.

You can view and copy the source of this page:

((Short description|Papal encyclical by Pope Leo XIII))
((Other uses))
((More citations needed|date=March 2015))
((Italic title))
((Infobox Encyclical
 | name         = Aeterni Patris
 | language     = Latin
 | translation  = Of the Eternal Father
 | argument     = On the restoration of Christian Philosophy
 | date         = 4 August 1879
 |type=| pope =  Leo XIII 
 | papal_coat_of_arms = C o a Leon XIII.svg
 | pages        = 
 | number       = 3 of 85
 | before       = Quod Apostolici Muneris
 | after        = Arcanum (Catholic encyclical)
 | web_en       = https://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_04081879_aeterni-patris_en.html
 | web_la       = https://w2.vatican.va/content/leo-xiii/la/encyclicals/documents/hf_l-xiii_enc_04081879_aeterni-patris.html
))
'''''Aeterni Patris''''' ([[English language|English]]: Of the Eternal Father) was an [[encyclical]] issued by [[Pope Leo XIII]] in August 1879.<ref>[https://www.newadvent.org/cathen/01177a.htm O'Riordan, Michael. "Æterni Patris." The Catholic Encyclopedia] Vol. 1. New York: Robert Appleton Company, 1907. 4 October 2016</ref> It was subtitled "On the Restoration of Christian Philosophy in Catholic Schools in the Spirit (ad mentem) of the Angelic Doctor, St. Thomas Aquinas". The aim of the encyclical was to advance the revival of [[Scholastic philosophy]].

==Introduction==
In August 1879, eighteen months into his pontificate, Pope Leo XIII (formerly Joachim [[Cardinal (Catholicism)|Cardinal]] Pecci, [[Bishop (Catholic Church)|bishop]] of [[Perugia]]), issued the encyclical letter ''Aeterni Patris''. The aim of the encyclical was to aid and advance the restoration of [[Christian philosophy]], which he felt had fallen into danger and disrepute by adhering to [[Modernism (Roman Catholicism)|modern trends]] in [[secular]] [[philosophy]], by urging a return to the [[Scholasticism|scholastic thinkers]] of the [[Middle Ages]], most especially the [[Angelic Doctor|Angelic]] [[Doctor of the Church|Doctor]] [[Thomas Aquinas|St. Thomas Aquinas]], and the related philosophical system of [[Thomism]].<ref>[https://books.google.com/books?id=LvvzlLf9dFEC&dq=vehementer+nos&pg=PA27 Gilley, Sheridan. "The Papacy", ''The Cambridge History of Christianity'', Vol. 8 , Cambridge University Press, 2006, p.20] ((ISBN|9780521814560))</ref> The encyclical attempts to clarify the roles of [[faith]] and [[philosophy]], later to be covered again in [[John Paul II]]'s encyclical, ''[[Fides et Ratio]]'' (On Faith and Reason), showing how most beneficially each may profit from the other.<ref>The Church's recognition of how theology and philosophy relate can be found in Pope Leo XIII, ''Aeterni Patris'', Pope John Paul II, ''Fides et Ratio'' and in a number of other locations - Ripperger, Fr. Chad Ph.D, Introduction to the Science of Mental Health, footnote on page 309</ref>

The purpose of Leo XIII was the revival of St. Thomas's philosophy and the continuing of his spirit of investigation, but not necessarily the adoption of every argument and opinion to be found in the works of the scholastics.<ref name=oriordan>[http://www.newadvent.org/cathen/01177a.htm O'Riordan, Michael. "Æterni Patris." The Catholic Encyclopedia] Vol. 1. New York: Robert Appleton Company, 1907. 18 November 2015</ref> According to the encyclical, the philosophy most conformable and useful for the faith is that of St. Thomas. The vigorous reintroduction of St. Thomas into the Catholic philosophical teaching was perceived by many as a bold and unprecedented step by the new pope. Indeed, since the [[French Revolution]], most pontiffs had preferred to condemn the errors in contemporary philosophy, not to recommend explicitly a return to the old. The encyclical, however, was no surprise to any acquainted with Cardinal Pecci, who had for years been spearheading a Thomistic renaissance in the schools in his diocese of Perugia, leading to such [[theologian]]s and philosophers as [[Reginald Garrigou-Lagrange]], [[Etienne Gilson]], and [[Jacques Maritain]].

The content of the encyclical was strongly influenced by [[Tommaso Maria Zigliara]] professor from 1870 to 1879 at the College of Saint Thomas,  the future [[Pontifical University of Saint Thomas Aquinas|Pontifical University of Saint Thomas Aquinas, ''Angelicum]]. "Zigliara also helped prepare the great encyclicals ''Aeterni Patris'' and ''[[Rerum novarum]]'' and strongly opposed traditionalism and ontologism in favor of the moderate realism of Aquinas."<ref>[http://domcentral.org/blog/the-age-of-compromise-1800s/ Benedict Ashley, ''The Dominicans'', 9 "The Age of Compromise,"  Accessed 19, 2013] ((webarchive|url=https://web.archive.org/web/20131213125723/http://domcentral.org/blog/the-age-of-compromise-1800s/ |date=2013-12-13 ))</ref>

Zigliara, a member of seven Roman congregations including the Congregation for Studies, was a co-founder of the Academia Romano di San Tommaso in 1870.  Zigliara's fame as a scholar at the forefront of the Thomist revival at the time of his rectorship of the College of St. Thomas after 1873 was widespread in Rome and elsewhere.<ref>[http://iteadthomam.blogspot.com/2010/01/there-was-thomism-before-aeterni-patris.html  Francisco J. Romero Carrasquillo. "Ite ad Thomam", Accessed Feb. 6, 2013]</ref>  Following the publication of this encyclical [[Pope Leo XIII]] created the [[Pontifical Academy of St. Thomas Aquinas]] on October 15, 1879, and ordered the publication of the critical edition, the so-called "leonine edition", of the complete works of Aquinas, the ''doctor angelicus''.<ref name=oriordan/>   The superintendence of the leonine edition was entrusted to Zigliara.

== An overview of the document’s main points ==

'''Introduction'''
1.	The opening paragraph begins with a reference to [[Jesus|Christ’s]] command to His [[Apostles in the New Testament|Apostles]] to set all men free by teaching the truth of the faith to all nations ([https://web.archive.org/web/20081205161129/http://php.ug.cs.usyd.edu.au/~jnot4610/bibref.php?book=%20Matthew&verse=28%3A19&src=%21 Matthew 28:19]). Although philosophy can and has deceived men about important matters, it is also capable of illuminating the other sciences. This, then, is the aim of ''Aeterni Patris'': to promote the kind of philosophy that “shall respond most fitly to the excellence of faith, and at the same time [is] consonant with the dignity of human science.”

2.	The errors of philosophy have caused problems in public and private life. Philosophy alone is insufficient to emerge from error or prevent further erroneous conclusions “concerning divine or human things.” The faith of the Christian religion preserves philosophic truth by bringing to men “the grace of the divine wisdom.” Neither [[reason]] nor philosophy is destroyed by faith; [[God]], creator of “the light of reason in the human mind,” strengthens man and his reason by faith.

3.	Pointing to the [[Church Fathers]], the encyclical shows how reason and science were used to call people to faith.<ref name=oriordan/>

'''The Relationship between Philosophy and Faith: How Philosophy Aids Faith'''

4.	In the fourth paragraph, the encyclical begins to articulate the ways in which philosophy can aid and complement true faith. Reason is characterized as a “steppingstone” to Christian faith, in that philosophy, when used rightly, fortifies the road to faith and prepares the [[Soul (spirit)|soul]] for fit reception of [[revelation]]. Reason is characterized as rather autonomous, in that the [[Ancient philosophy|pagans]] demonstrated and proved conclusions, using only their natural reason, which supported certain truths regarding faith: the [[existence of God]], his power and divinity, as well as the existence of a [[natural law]]. A comparison is drawn between the way in which the Hebrews took with them Egyptian treasures to offer to the service of God, and the way in which truths discovered by the philosophy of the pagans are to be turned to the use and purposes of revealed doctrine.

5.	The great and noble fruits gathered from natural reason, as described in the fifth paragraph, include its ability to recognize “that the doctrine of the [[Gospel]] has even from its very beginning been made manifest by certain wonderful signs.” The spread, sanctity, and unity of the Church is another sign that reason can recognize.

6.	The sixth paragraph draws attention to the fact that sacred [[theology]] requires philosophy in order to be a genuine science: in order to assume the nature, form, and genius of a true science, theology requires the solid foundation of philosophy. Moreover, Philosophy complements theology in that true understanding and knowledge are better and more easily attained by those who join together philosophic studies with the love of faith and integrity of life.

7.	Philosophy is characterized as both a defensive and offensive tool of faith. Defensively it protects the revealed truth from distortion; offensively it weakens arguments contrary to revealed truth. The examples of the [[Paul the Apostle|Apostle Paul’s]] use of [[Hellenistic philosophy|Greek philosophy]] in [[Athens]] ([http://php.ug.cs.usyd.edu.au/~jnot4610/bibref.php?book=%20Acts&verse=17:16-34&src=!Acts 17:16–34]((dead link|date=December 2016 |bot=InternetArchiveBot |fix-attempted=yes ))) and [[King David|David’s]] use of [[Goliath|Goliath’s]] sword ([http://php.ug.cs.usyd.edu.au/~jnot4610/bibref.php?book=%201Samuel&verse=17:50-54&src=!1 Samuel 17:50–54]((dead link|date=October 2016 |bot=InternetArchiveBot |fix-attempted=yes ))) are given as literal and metaphorical examples of using philosophy in a defensive and offensive manner. The Church “commands” Christian teachers to enlist the help of philosophy in instructing the faithful but cautions against philosophical arguments that are contrary to revealed truth.

'''The Relationship between Philosophy and Faith: How Faith Aids Philosophy'''

8.	Philosophy and revelation represent two realms of knowledge. Philosophy represents the profane realm of natural truth whereas revelation represents the divine realm of supernatural truth. Revelation or supernatural truth is beyond the reach of reason and therefore philosophy must accept these truths by faith. Philosophy is characterized as a handmaid to faith that humbly accepts revelation. Revelation has the “force of certain truth” so that what is contrary to faith is also contrary to reason. Thus, the philosopher is discouraged from accepting any conclusion that is opposed to revealed doctrine.

9.	The human mind is limited and needs the truth of revelation to avoid error. Without the supernatural truth of revelation the human mind is subject to error and opinion. The fact that revelation assists the philosopher in reasoning correctly does not detract from the dignity of the human intellect because wisdom is gained in recognizing the limits of reason. “Faith frees and saves reason from error, and endows it with manifold knowledge.” Revelation serves as a lamp for the philosopher’s path toward truth.

'''The Relationship between Philosophy and Faith in Historical Perspective'''

10.	The history of philosophy is marked by those who lacked “the gift of faith”—an error that led to doubtful claims about the nature of reality but especially divinity. However, Christ, “as the power and wisdom of God,” restores knowledge through his followers, and by their efforts redeems what is true in pagan philosophy. In doing so, Catholic doctrine was developed and defended against [[heresy|heretics]] and other adversaries who sought to propose contrary views.

11.	In combating these adversaries, Catholic [[apologetics|apologists]] even from the early centuries (for example, [[Justin Martyr]]) encountered both the power of reason to demonstrate certain attributes of God and the limitation of reason in relationship to revelation.

12.	The encyclical continues the list of those early Christian thinkers who have labored to defend the faith from error and develop a philosophically informed account of it: [[Quadratus of Athens|Quadratus]], [[Aristides (Apologist)|Aristides]], [[Hermias (apologist)|Hermias]], [[Athenagoras of Athens|Athenagoras]], [[Irenaeus]] of [[Lyon]]s, [[Clement of Alexandria]], [[Origen]], [[Tertullian]], amongst others, are listed.

13.	In paragraph 13, Pope Leo XIII continues his list of those who have advanced the Christian intellectual tradition. He turns his attention first to [[Augustine of Hippo|St. Augustine]], who Leo says “[w]ould seem to have wrested the palm from all.” The genius of Augustine was his ability to combat “most vigorously all the errors of his age,” as well as his ability to lay down the “safe foundations and sure structure of human science.” The paragraph ends with mention of [[John of Damascus|John Damascene]], [[Basil of Caesarea|Basil]], and [[Gregory of Nazianzus|Gregory of Nazianzen]] as carrying the tradition in the East, and [[Anicius Manlius Severinus Boethius|Boethius]] and [[Anselm of Canterbury|Anselm]] in the West, all of whom Pope Leo says “[a]dded largely to the patrimony of philosophy.”

14.	Paragraph 14 speaks of the “doctors of the middle ages,” the “[[Scholasticism|Scholastics]],” whose contribution to the tradition was their “diligently collecting, and sifting, and storing up, as it were, in one place, for the use and convenience of posterity the rich and fertile harvests of Christian learning scattered abroad in the voluminous works of the holy Fathers.” Pope Leo XIII quotes [[Sixtus V|Pope Sixtus V]], who names in particular the “angelic St. Thomas and the seraphic [[St. Bonaventure]]” as preeminent doctors whose “surpassing genius” and “unwearied diligence” aided in further advancing the tradition.

15.	The quotation from Sixtus V continues through paragraph 15, and it is here that scholasticism, drawing together and compiling the sacred writings, the work of the “sovereign Pontiffs, the holy Fathers and the councils,” is portrayed as beneficial to the posterity in three ways: for (1) understanding and interpreting [[Holy Bible|Scripture]], (2) understanding the Fathers, and (3) combating heresies and errors. The last way is highlighted in the paragraph for the particular importance it plays in “confirming the dogmas of Catholic faith and confuting heresies.”  
		 
16.	In paragraph 16, the praise of scholastic theology is extended to the philosophy upon which it is based.

17.	The following paragraph names Thomas Aquinas as the preeminent example of scholasticism. He is praised for collecting together all the other arguments of scholastics, and then made valuable additions as well. Apart from his contributions to theology, Thomas, the encyclical claims, also touched finely upon all points of philosophy.

18.	In paragraph 18, Thomas is said to have triumphed over previous errors, and supplied those who follow him with the means to defeat other errors that would arise. Thomas also distinguished, “as is fitting,” faith from reason, without infringing upon the legitimate rights of either of them and instead strengthening each through the aid of the other.

'''The Authority of St. Thomas Aquinas'''

19.	The nineteenth paragraph begins a discussion of the many ways in which Aquinas’s authority has been recognized through the centuries. The encyclical describes how many [[Roman Catholic religious order|religious orders]] mandated the study of his works to their members: the [[Dominican Order|Dominicans]], of course, but also the [[Benedictines]], [[Carmelites]], [[Augustinians]], and [[Jesuits]]. This was done because St. Thomas reached such sound and defensible conclusions.

20.	The twentieth paragraph of the encyclical refers to all the great universities of the scholastic period where Thomistic theology enjoyed prominence, creating harmony among all the schools adhering to his teaching.

21.	The twenty-first paragraph of the encyclical continues the list of testimonials to St. Thomas’s greatness by mentioning some of the popes who have honored, borrowed from, and praised the work of St. Thomas.

22.	Thomas Aquinas has long been held “in singular honor” in the ecumenical councils, including those of [[Second Council of Lyon|Lyons]], [[Council of Vienne|Vienne]], [[Council of Florence|Florence]], and the [[First Vatican Council|Vatican]]. This high regard was most especially evident during the Council of Trent, in which his [[Summa Theologica|''Summa'']] was laid “upon the [[Altar (Catholicism)|altar]], together with sacred Scripture and the [[Papal bull|decrees of the supreme Pontiffs]].”
 
23.	Aquinas has been equally esteemed even among critics of the Church, “who openly declared that, if the teaching of Thomas Aquinas were only taken away, they could easily battle with all Catholic teachers.”
 
24.	The “struggling innovators of the sixteenth century” philosophized without regard for faith. Their inventions were in accordance with their own whims, and so, naturally, there arose a great diversity of philosophies, “differing and clashing” even in those matters of human knowledge that are most important. Pope Leo fears that many philosophers were forsaking the solid philosophical foundation of antiquity and turning toward “a foundation open to change.” And another danger: while Leo affirms the important work of scholarship, he cautions that philosophical pursuits should not be characterized by “mere erudition”; what is required, rather, is an authentic development of learning.

'''The Need for a Thomistic and Scholastic Renaissance'''
 
25.	Paragraph 25, which acknowledges that, in the face of these dangers, some already have already returned to the superior philosophy of St. Thomas Aquinas, is followed by the hortatory and encouraging remarks in paragraph 26.

26.	Both paragraphs use ornamental language in speaking of the “beauty” of the “pure streams” from the “precious fountainhead of the Angelic Doctor.” The language may appeal implicitly to a Thomistic understanding of Beauty as a transcendental quality inseparable from the Good and the Truth.

27.	The encyclical goes on in paragraph 27 to urge the teaching of scholastic philosophy and theology, especially to the young [[Seminary|seminarians]] “who are the growing hope of the Church.” Scholastic thought is likened to a strong weapon with which one may best defend the Catholic faith against the assault waged against her by the “machinations and craft of a certain false wisdom.” Scholastic philosophy is presented as second only to the “supernatural help of God,” in its ability to defend the faith.

28.	The restoring of the teachings of Thomas Aquinas in the universities and the strong foundation this will offer the students will also help society as a whole by offering it a “more peaceful and secure existence,” as well as protecting it from the “plague of perverse opinions.”

29.	Scholastic philosophy, with its “sound judgment,” “right method,” and “spirit,” will strengthen and guide all the different disciplines, including the [[liberal arts]] and the [[physical sciences]].

30.	In particular, scholastic philosophy does not oppose the “advance and development of natural science.” On the contrary, philosophy is in accord with the conclusions of [[History of physics|modern physics]]. This accord is exemplified by the openness of Aquinas and [[Albertus Magnus]], among other scholastics, to giving “large attention to the knowledge of natural things.”

31.	This paragraph emphasizes that the revival of scholasticism and, in particular, Thomism for which the encyclical calls is not a recommendation to practice a slavish adherence to outdated doctrines and ideas: “if there is anything that ill agrees with the discoveries of a later age … it does not enter Our mind to propose that for imitation in Our age.” It is crucial, as well, that Aquinas’s own writings be read and studied, rather than derivative works that may already be affected by errors.

'''Conclusion'''

32.–34. The document ends with an invocation of God’s grace and the blessing of the [[saints]], for the important work that is recommended in the encyclical.

== Effects of the encyclical ==
[[Image:Vol._1_of_the_Leonine_edition_of_the_works_of_St._Thomas_Aquinas_(Leonine_edition).jpg|thumb|Volume 1 of the Leonine edition of the works of St. Thomas Aquinas (1882)]]
The interpretations and effects of the encyclical have been varied, some using it to authorize a return to a strict adherence to St. Thomas, others believing the document urges more a return to the spirit of Thomistic thinking. However various the effects may have been, the document has at least succeeded in reestablishing since its promulgation St. Thomas as a central figure in Catholic philosophy.

The chief aim of ''Aeterni Patris'' was the reintroduction of Thomism into Catholic educational centers for the purpose of bringing faith and reason back into a fruitful [[dialectic]]. Pope Leo XIII had recognized the detrimental effects to both society and religion when reason is privileged over faith. In an effort to promote Thomistic scholarship, Pope Leo XIII commissioned a critical edition of Aquinas’s works, referred to as the “Leonine” edition. Although Thomism had already enjoyed a half-century revival before 1879 through the writings of scholars such as [[Carlo Maria Curci]] (d. 1891), [[Giovanni Maria Cornoldi]] (d. 1892), and [[Tommaso Maria Zigliara|Tommaso Zigliara]] (d. 1893), ''Aeterni Patris'' heralded a renaissance of Thomism that still reverberates in modern theological and philosophical discourse.

Jesuit theologians such as [[Joseph Marechal|Joseph Maréchal]] (1878–1944), [[Karl Rahner]] (1904–1984), and [[Bernard Lonergan|Bernard J. F. Lonergan]] (1904–1984) developed a post-Kantian Thomism sometimes called “Transcendental Thomism.” The French theologians [[Charles Journet]] (1891–1975), [[Jacques Maritain]] (1882–1973), and [[Étienne Gilson]] (1884–1978) contributed significantly to Thomistic methodology. Journet along with Maritain founded the journal ''[[Nova et Vetera]]'' and contributed to sessions at [[Vatican II]]. Gilson founded the [[Pontifical Institute of Mediaeval Studies]] in [[Toronto]], [[Ontario]]. Gilson’s ''Being and Some Philosophers'' (1949) and Maritain’s ''The Degrees of Knowledge'' (1932) are still widely popular among students of Thomism.  Together, Gilson and Maritain are sometimes called "existential Thomists."

French Dominicans [[Pierre Mandonnet]] (1858–1936), [[Marie-Dominique Chenu]] (1895–1990), and [[Yves Congar]] (1904–1995) explored the historical background of Thomas Aquinas and its relationship to theology. One of the best known French Dominicans of the twentieth century was [[Réginald Garrigou-Lagrange]] (1877–1964), who influenced generations of students during his tenure at the [[Pontifical University of St. Thomas Aquinas (Angelicum)]] in [[Rome]]. These developments and contributions can be seen as a natural consequence of the aim of ''Aeterni Patris'' to bring faith and reason together in a fruitful dialectic. The spirit and thought of Saint Thomas Aquinas advocated by the encyclical has proven a valuable resource for Catholic philosophy and theology in bringing both faith and reason to bear on the problems of modern life.

In ''Three Rival Versions of Moral Inquiry'' (1990) [[Alasdair MacIntyre]] examines three major rival traditions of moral inquiry: encyclopaedic, genealogical and traditional. Each was given defense from a canonical piece published in the late 19th century (the 9th Edition of the ''[[Encyclopædia Britannica]]'', [[Nietzsche]]'s ''[[Genealogy of Morals]]'' and Pope [[Leo XIII]]'s ''Aeterni Patris''). MacIntyre ultimately conducts a complex series of both interior and exterior critiques of the encyclopaedic and genealogical positions in an attempt to vindicate philosophical [[Thomism]] as the most persuasive form of moral inquiry.

==See also==
*[[List of encyclicals of Pope Leo XIII]]

==Notes==
((Reflist|group=note))
((Reflist|colwidth=25em))

== Bibliography ==
*Brezik, Victor B. ''One Hundred Years of Thomism: Aeterni Patris and Afterwards. A Symposium'' (Houston: Center for Thomistic Studies, 1981)
*Bruni, Gerardo & Zybura, John S. ''Progressive Scholasticism. A Contribution to the Commemoration of the Fiftieth Anniversary of the Encyclical “Aeterni Patris”'' (St. Louis: B. Herder Book Co., 1929)
*Ehrle, Franz. ''Zur Enzyklika "Aeterni Patris." Text und Kommentar'', ed. Franz Pelster, S.J. (Rome: Edizioni di Storia e Letteratura, 1954)
*Gargan, Edward T. ''Leo XIII and the Modern World'' (Whitefish, Mt.: Kessinger Publishing, 2006)
*Hill, Harvey. “Leo XIII, Loisy, and the 'Broad School': An Early Round of the Modernist Crisis,” ''The Catholic Historical Review'' 89:1 (2003): 39-59
*Knasas, John F. X. “Whither the Neo-Thomist Revival?” ''Logos: A Journal of Catholic Thought and Culture''  3:4 (2000): 121–49
*McCool, Gerald A., S.J. ''From Unity to Pluralism: The Internal Evolution of Thomism'' (New York: Fordham University Press, 1989)
*Pereira, Jose. “Thomism and the Magisterium: From Aeterni Patris to Veritatis Splendor,” ''Logos: A Journal of Catholic Thought and Culture'' 5:3 (2002): 147–83

==Further reading==
* [https://books.google.com/books?id=GvVVAa_-bsEC&dq=annum+sacrum&pg=PA66 Hittinger, Russell. "Pope Leo XIII", ''The Teachings of Modern Christianity on Law, Politics, and Human Nature'', (John Witte, Frank S. Alexander, eds.), Columbia University Press, 2006] ((ISBN|9780231133586))

==External links==
((Wikisource|Aeterni Patris (Leo XIII)|Aeterni Patris))
*[https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_04081879_aeterni-patris.html Pope Leo XIII, ''Aeterni patris'', 4 August 1879, Libreria Editrice Vaticana]

((Subject bar |portal1= Catholicism |portal2= Christianity |portal3= Vatican City))
((Authority control))

[[Category:Texts in Latin]]
[[Category:Encyclicals of Pope Leo XIII]]
[[Category:1879 in Christianity]]
[[Category:1879 documents]]
[[Category:August 1879 events]]
[[Category:Scholasticism]]

Pages transcluded onto the current version of this page (help):

Aeterni Patris (edit)
Template:Align (view source) (template editor protected)
Template:Ambox (view source) (template editor protected)
Template:Authority control (view source) (template editor protected)
Template:Auto link (view source) (template editor protected)
Template:Both (view source) (template editor protected)
Template:Catalog lookup link (view source) (template editor protected)
Template:Category handler (view source) (protected)
Template:Dead link (view source) (template editor protected)
Template:Find sources mainspace (view source) (template editor protected)
Template:Fix (view source) (protected)
Template:Fix/category (view source) (template editor protected)
Template:Hlist/styles.css (view source) (protected)
Template:ISBN (view source) (template editor protected)
Template:Infobox (view source) (template editor protected)
Template:Infobox Encyclical (edit)
Template:Infobox papal document (edit)
Template:Italic title (view source) (template editor protected)
Template:Lang (view source) (template editor protected)
Template:Langnf (view source) (semi-protected)
Template:Language with name/for (view source) (semi-protected)
Template:Main other (view source) (protected)
Template:More citations needed (view source) (template editor protected)
Template:Nowrap (view source) (protected)
Template:Other uses (view source) (template editor protected)
Template:Pagetype (view source) (protected)
Template:Plainlist/styles.css (view source) (protected)
Template:Reflist (view source) (protected)
Template:Reflist/styles.css (view source) (protected)
Template:SDcat (view source) (template editor protected)
Template:Short description (view source) (protected)
Template:Short description/lowercasecheck (view source) (protected)
Template:Side box (view source) (template editor protected)
Template:Sister project (view source) (template editor protected)
Template:Subject bar (view source) (template editor protected)
Template:Template other (view source) (protected)
Template:Ubl (view source) (template editor protected)
Template:Unbulleted list (view source) (template editor protected)
Template:Webarchive (view source) (template editor protected)
Template:Wikisource (view source) (template editor protected)
Template:Yesno (view source) (protected)
Template:Yesno-no (view source) (template editor protected)
Template:Yesno-yes (view source) (template editor protected)
Module:Arguments (view source) (protected)
Module:Authority control (view source) (template editor protected)
Module:Authority control/config (view source) (template editor protected)
Module:Catalog lookup link (view source) (template editor protected)
Module:Category handler (view source) (protected)
Module:Category handler/blacklist (view source) (protected)
Module:Category handler/config (view source) (protected)
Module:Category handler/data (view source) (protected)
Module:Category handler/shared (view source) (protected)
Module:Check for unknown parameters (view source) (protected)
Module:Check isxn (view source) (template editor protected)
Module:Citation/CS1/styles.css (view source) (protected)
Module:Disambiguation/templates (view source) (protected)
Module:EditAtWikidata (view source) (protected)
Module:Exponential search (view source) (template editor protected)
Module:Find sources (view source) (template editor protected)
Module:Find sources/config (view source) (template editor protected)
Module:Find sources/links (view source) (template editor protected)
Module:Find sources/templates/Find sources mainspace (view source) (template editor protected)
Module:Format link (view source) (template editor protected)
Module:Hatnote (view source) (template editor protected)
Module:Hatnote/styles.css (view source) (template editor protected)
Module:Hatnote list (view source) (template editor protected)
Module:Infobox (view source) (template editor protected)
Module:Infobox/styles.css (view source) (template editor protected)
Module:InfoboxImage (view source) (template editor protected)
Module:Italic title (view source) (template editor protected)
Module:Lang (view source) (template editor protected)
Module:Lang/ISO 639 synonyms (view source) (template editor protected)
Module:Lang/data (view source) (template editor protected)
Module:Lang/tag from name (view source) (template editor protected)
Module:Language/data/iana languages (view source) (template editor protected)
Module:Language/data/iana regions (view source) (template editor protected)
Module:Language/data/iana scripts (view source) (template editor protected)
Module:Language/data/iana suppressed scripts (view source) (template editor protected)
Module:Language/data/iana variants (view source) (template editor protected)
Module:Language with name/for (view source) (semi-protected)
Module:List (view source) (protected)
Module:Message box (view source) (protected)
Module:Message box/ambox.css (view source) (protected)
Module:Message box/configuration (view source) (protected)
Module:Namespace detect/config (view source) (protected)
Module:Namespace detect/data (view source) (protected)
Module:Navbar (view source) (protected)
Module:Navbar/configuration (view source) (protected)
Module:Navbox (view source) (template editor protected)
Module:Navbox/configuration (view source) (template editor protected)
Module:Navbox/styles.css (view source) (template editor protected)
Module:Other uses (view source) (template editor protected)
Module:Pagetype (view source) (protected)
Module:Pagetype/config (view source) (protected)
Module:Pagetype/disambiguation (view source) (template editor protected)
Module:Pagetype/setindex (view source) (template editor protected)
Module:Pagetype/softredirect (view source) (template editor protected)
Module:Portal (view source) (template editor protected)
Module:Portal/images/aliases (view source) (template editor protected)
Module:Portal/images/c (view source) (template editor protected)
Module:Portal/images/v (view source) (template editor protected)
Module:Portal bar (view source) (template editor protected)
Module:Portal bar/styles.css (view source) (template editor protected)
Module:SDcat (view source) (template editor protected)
Module:Side box (view source) (template editor protected)
Module:Side box/styles.css (view source) (template editor protected)
Module:String (view source) (protected)
Module:Subject bar (view source) (template editor protected)
Module:TableTools (view source) (protected)
Module:Unicode data (view source) (template editor protected)
Module:Unicode data/scripts (view source) (template editor protected)
Module:Unsubst (view source) (protected)
Module:Webarchive (view source) (template editor protected)
Module:Webarchive/data (view source) (template editor protected)
Module:Wikitext Parsing (view source) (template editor protected)
Module:Yesno (view source) (protected)

Return to Aeterni Patris.

Retrieved from "https://en.wikipedia.org/wiki/Aeterni_Patris"