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Neo-Scholasticism (also known as neo-scholastic Thomism or neo-Thomism because of the great influence of the writings of St. Thomas Aquinas on the movement), is a revival and development of medieval scholasticism in Roman Catholic theology and philosophy which began in the second half of the 19th century. ==Origins== During the medieval period, scholasticism became the standard accepted method of philosophy and theology. The Scholastic method declined with the advent of humanism in the fifteenth and sixteenth centuries after which time it came to be viewed by some as rigid, formalistic. "Scholastic philosophy did not, however, completely disappear. An important movement of Thomistic revival took place during the sixteenth century and enriched Scholastic literature with many eminent contributions. Thomas de Vio Cajetan (1469–1534), Vasquez (1551–1604), Toletus (1532–1596), Fonseca (1528–1599), and especially Suarez (1548–1617), were profound thinkers, worthy of the great masters whose principles they had adopted."〔Joseph Louis Perrier, The Revival of Scholastic Philosophy in the Nineteenth Century'', "Chapter VIII: "Chapter VIII: Forerunners of the Neo-Scholastic Revival," Accessed 1 August 2013〕 Moreover, as J. A. Weisheipl O.P. emphasizes, within the Dominican Order Thomistic scholasticism has been continuous since the time of Aquinas: "Thomism was always alive in the Dominican Order, small as it was after the ravages of the Reformation, the French Revolution, and the Napoleonic occupation. Repeated legislation of the General Chapters, beginning after the death of St. Thomas, as well as the Constitutions of the Order, required all Dominicans to teach the doctrine of St. Thomas both in philosophy and in theology."〔http://domcentral.org/blog/the-revival-of-thomism-an-historical-survey-weisheipl/ “The Revival of Thomism: An Historical Survey, ” James Weisheipl, 1962.〕 A further idea of the longstanding historic continuity of Dominican scholasticism and neo scholasticism may be derived from the list of people associated with the Pontifical University of St. Thomas Aquinas. In the mid-nineteenth century interest in Roman Catholic circles in scholastic methodology and thought began once again to flourish, in large part in reaction against the ‘modernism’ inspired by thinkers such as Descartes, Kant and Hegel, the use of which was perceived as inimical to Christian doctrine.〔Fergus Kerr, ''Twentieth-century Catholic theologians'', (Blackwell, 2007), p1.〕 The meaning and core beliefs of theological ‘modernism’ were never tightly defined; in large part, ‘modernism’ simply represented that which was attacked by Rome in 1907 as ‘the sum of all heresies’. Moreover, given that ‘modernism’ remained the perceived enemy of neo-Scholasticism throughout the late nineteenth and early twentieth century, there were certainly changes over the decades in what was attacked. Certainly, however, common threads of thought can be detected. These include (1) the belief that revelation continued up to and including the present day, and therefore did not stop with the death of the last apostle; (2) the belief that dogmas were not immutable, and that ecclesial dogmatic formulas could change both in interpretation and in content; (3) the use of the historical-critical method in biblical exegesis.〔See Jürgen Mettepenningen, ''Nouvelle Théologie - New Theology: Inheritor of Modernism, Precursor of Vatican II'', (London: T&T Clark, 2010), p20.〕 For many thinkers, the dangers of ‘modernism’ could only be overcome by a complete return to scholastic theology. In particular, Catholic interest came to focus on the thirteenth century theologian, Thomas Aquinas, whose writings were increasingly viewed as the ultimate expression of philosophy and theology, to which all Catholic thought must remain faithful.〔This way of approaching Thomas was itself scholastic in inspiration. The scholastics used a book by a renowned scholar, called auctor, as basic course literature. By reading this book thoroughly and critically, the disciples learned to appreciate the theories of the auctor, and thus of the problems studied in the whole discipline, in a critical and self-confident way. Scholastic works therefore have a tendency to take the form of a long list of "footnotes" to the works studied, not being able to take a stand as theories on their own.〕 This was particularly vigorous at first in Italy. "The direct initiator of the neo-Scholastic movement in Italy was Gaetano Sanseverino, (1811–1865), a canon at Naples."〔Joseph Louis Perrier, ''The Revival of Scholastic Philosophy in the Nineteenth Century'', "Chapter IX: The Neo-Scholastic Revival in Italy", http://www3.nd.edu/Departments/Maritain/etext/perrier9.html Accessed 1 August 2013〕 The German Jesuit J Kleutgen (1811–83), who taught at Rome, was a particularly influential figure in his defences of pre-modern theology and philosophy, his argument that a theology based upon a post-Cartesian philosophy undermined Catholic doctrine, and his recommendation that the Aristotelian scientific method of Aquinas was the theology the Church now needed.〔Fergus Kerr, ‘Thomism’, in ''The Cambridge Dictionary of Christian Theology'', (Cambridge, 2011), p507.〕 The Accademia di San Tommaso, founded in 1874, published until 1891 a review entitled ''La Scienza Italiana''. Numerous works were produced by Giovanni Maria Cornoldi (1822–92), Giuseppe Pecci, Tommaso Maria Zigliara (1833–93), Satolli (1839–1909), Liberatore (1810–92), Barberis (1847–96), Schiffini (1841–1906), de Maria, Talamo, Lorenzelli, Ballerini, Matussi and others. The Italian writers at first laid special emphasis on the metaphysical features of Scholasticism, and less to the empirical sciences or to the history of philosophy. Papal support for such trends had begun under Pope Pius IX, who had recognized the importance of the movement in various letters. The dogma of the Immaculate Conception (1854), the ''Syllabus errorum'' (1864) and the proclamation of papal infallibility (1870) all heralded a move away from modernist forms of theological thought.〔Jürgen Mettepenningen, ''Nouvelle Théologie - New Theology: Inheritor of Modernism, Precursor of Vatican II'', (London: T&T Clark, 2010), p19.〕 The most important moment for the spread of the movement occurred with Pope Leo XIII’s encyclical "Aeterni Patris", issued on 4 August 1879. ''Aeterni Patris'' set out what would come to be seen as the principles of neo-Scholasticism, and provided the stimulus for the donation of increased support to neo-Scholastic thought. It called for ‘Christian philosophy to be restored according to the spirit of St Thomas’. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Neo-Scholasticism」の詳細全文を読む スポンサード リンク
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