On Saturday, June 12, 2021, Fr. Pedro Suñer Puig, of the Society of Jesus, died in the early afternoon, at the age of 91, 72 years of religious life and 59 years of priesthood. That day the Immaculate Heart of Mary was commemorated, after the solemnity of the Sacred Heart of Jesus. The corpore insepulto funeral was held on Monday 21 in the chapel of the Borja Center of Sant Cugat, at the foot of the image of the Immaculate Conception, and was subsequently buried in the cemetery of the PP. Jesuits.
The right of parents to educate their children has been discussed since ancient times. Thus, for example, Plato clearly subordinated parental education to the State, denying parents the right to choose their children’s teachers: “Parents will not be able to send their children to these teachers … because they belong less to their parents than to the city”.
On February 7, 2009, Professor Francisco Canals, member emeritus of the Pontifical Academy of Santo Tomás, died in Barcelona after a long and fruitful life dedicated to study and teaching, mainly of the thought of the Common Doctor of the Church.
Does God Play Dice? An Answer to the Neo-Darwinist Mechanicism From the Aristotelic-Thomistic Teleology
The argument that pretends to deny the existence of God has been recently articulated on the Nietzschean assumption that “the world’s global nature is chaos for the entire eternity”, as we can see, for instance, in the Neo-Darwinist mechanicism of Richard Dawkins. This paper seeks to find an answer to this issue from the Aristotelian- Thomistic teleology. According to this perspective, acknowledging the order in a contingent universe allows us to recognise the existence of a Creator God, who, in Aquinas’ words, “produced many and diverse creatures, that what was wanting to one in the representation of the divine goodness might be supplied by another” (S.Th. I, q.47, a.1 in c.)
This paper deals with the meaning of the term prÒswpon in Scripture with the purpose of framing it in the context of the encounter between faith and reason. Originally this term does not directly mean the concept person, but it hides it in a veiled way under the sense of face. The richness of this concept is expressed with the revelation of the gratuity of the supernatural elevation of man, through which is introduced in the presence of God’s face. Then the Greek concept of face changes from water into the wine of the Christian concept of person
Report of the Academic Activities of Fundación Balmesiana and its Institutes during the 2009-2010 academic year
The course 2009-2010 was the seventy-first in the history of Fundación Balmesiana, and from its journey will be left for the memory very significant events that should be remembered.
First, Aristotle’s general concept of nature is explained, on the basis of its definition in the Physics as an intrinsic principle of change, and also it is shown that this concept represents the essential link that exists between being and change in things. On this basis, Aristotle’s view of human nature is presented, ascending from corporeal to psychic characteristics, and finally to the intellect, which is immaterial and independent from the body, in order to see that this view is the ground on which Aristotle’s ethical and political theses are founded.
Memory of the academic activities of Fundación Balmesiana and its institutes during the 2010-201 academic year
The course 2010-2011 was the seventy-second in the history of Fundación Balmesiana, and its journey will be for the memory very significant events that should be remembered.
Bonum amatur inquantum est communicabile amanti. Love and Good in the Metaphysics of Saint Thomas Aquinas
It is an authentic Saint Thomas Aquinas’ thought —and sometimes forgotten— that contemplative act consists on knowledge and love. To properly understand this thesis is necessary to examine the nature of love and the differentiation of its different types following the footsteps of Aquinas, and we do it from the “good is diffusive of itself ” principle, which means it communicates its own perfection. This process of differentiation of the types of love from this principle allows us to identify the self-giving love or giving of oneself as the most perfect one, because it is the one that best directs the union with the friend. But we argue that this friendly union is achieved by the interplay of one’s life among friends, so that this union is resolved in a contemplative act which necessarily involve knowledge and love. This helps us understand not only the preeminent place of contemplation in the order of human friendship, but even the man who is called by grace to live fully with God, that is, the loving contemplation of divine good.
Report of the Academic Activities of Fundación Balmesiana and its Institutes during the academic year 2011-2012
The course 2011-2012 was the seventy-third in the history of the Balmesiana Foundation, and its journey will be for the memory very significant events that should be remembered.
On May 18, 2012, Fray Abelardo Lobato, O.P., member of the Scientific Council of Espíritu magazine, died in the Dominican convent of Our Lady of the Rosary of Cádiz.
This article shows the moral implications that the current aesthetic values’ inversion has in human life and in its perfective dynamism. One of the attitudes belonging to modern or “faustian” man is the substitution of contemplation by productive action, which becomes demiurgic, this is to say builder of a new man. Two are the moral causes of this absolutization of poietic praxis: acedia, sadness that man tries to evade through the most agitated activity; and pride, through which one denies submission to any end. The consequences are resentment towards the individual man with his limitations, and the transmutation of truth, good and beauty. To face this attitude, man has to start by recognizing his order to happiness and his contingency. From this metaphysical humbleness the affirmation and contemplation of truth as well as good and beauty in reality, mainly of man as the image of God, will reappear. The outcome is an ordered human life, also in the practical activity, where the communication of life among friends and between man and God comes first
The foundation of the interpersonal communication in which human life consists is the person, this is to say, the subsistent in an intellectual nature. Supported by a metaphysical and theological tradition, chiefly represented by saint Thomas Aquinas, Francisco Canals discusses positions -that may be called “relationist”- that in order to affirm the interpersonal relations, end up denying the substantivity of the subject who communicates himself. In Canals’ thought, instead, the foundation of interpersonal communication is nothing but the person inasmuch subsistent in an intellectual nature. And, because of her subsistence, the person communicates her vital perfection through the language of the spirit in the family, in friendship and in society
En este año jubilar toda celebración cobra una renovada vitalidad, y así lo sentimos hoy en la festividad de Santo Tomás de Aquino, patrono de todas las escuelas católicas. Recientemente el papa Juan Pablo II nos recordaba en su encíclica Fides et ratio el privilegiado lugar que ocupa Tomás en el conjunto de pensadores católicos, proponiéndolo como “auténtico modelo para cuantos buscan la verdad”. Por eso volvemos de nuevo nuestras miradas al Doctor Angélico con el fin de que su ejemplo, su doctrina y su intercesión sean una fuente de gracias para todos los enseñantes, y en especial para los que viven su vocación docente en este Centro Universitario Abad Oliba.
Otra pregunta habría que hacerse previamente: “¿Qué es la vida?”. Segismundo se respondía que “una ilusión, una sombra y una ficción”, añadiendo como conclusión… “Y el mayor bien es pequeño”. Así sería, en efecto, si la vida no fuera sino un sueño que hiciera creer un bien lo que no es sino sombra fugaz. Mas, ¡qué sueño es éste, al que nos aferramos con tanta fuerza! ¡Qué sueño, a cuyo servicio ponemos nuestro trabajo, nuestra actividad, nuestros sentimientos! ¿No será entonces la vida nuestro mayor bien?
El pasado 2 de enero de 2017 falleció a los 95 años de edad Mn. Àngel Fàbrega i Grau, tras una fecunda vida de servicio a Dios en el ministerio sacerdotal. Fueron innumerables sus trabajos apostólicos, sobre todo en el ámbito de la investigación histórico-eclesiástica; mas no podemos menos de destacar aquí su fiel dedicación a conservar y difundir el legado de Mn. Eudald Serra (1982-1967) y del P. Ignacio Casanovas S.I. (1972-1936), fundadores respectivamente del Foment de Pietat (1909) y de la Biblioteca Balmes (1923), que vertebraron institucionalmente lo que se conoce hoy como “Balmesiana”.