Divine premotion

According to divine premotionism, God does not merely create and sustain the universe. He also moves all secondary causes to action as instruments without undermining their intrinsic causal efficacy. I explain and uphold the premotionist theory, which is the theory of St Thomas Aquinas and his most prominent exponents. I defend the premotionist interpretation of Aquinas in some textual detail, with particular reference to Suarez and to a recent paper by Louis Mancha. Critics, including Molinists and Suarezians, raise various objections to the view that premotion is compatible with genuine secondary causation. I rebut a number of these objections, in the course of which I respond to the central challenge that premotionism destroys free will. I also offer a number of positive reasons for embracing the premotionist theory.

Budding Aphrodite: into the future

As with many aspects of antiquity, the more we discover about Aphrodite, the more we seek. Images of her or others in her guise are extensive; work over the last two hundred years provides important historical and archaeological contexts that connect the images with their creators and users. These contexts are now an important means of understanding Aphrodite’s divine personality or role(s) in various places and times. Although ancient attestation for her is sometimes less than for other goddesses, there is certainlymore post-antique evidence for her Nachleben— as herself, as Venus, or as an archetype or stereotype. Our comprehension is nonetheless complicated by the variety of ways she is perceived and received—in cult, art, and literature—up to the present.

Muses

The Muses are goddesses and teachers of divine wisdom evoked in dance, music, and poetry. Late sources suggest that they invented the alphabet (Diod. Sic. 7.74.1) and the arts and sciences (Anth. Lat. 1.1.88; 1.2.664).

What An Collins was reading

An Collins’s 1653 collection of poems, Divine Songs and Meditacions, contain all that we know about the writer. But in these poems she tells us much about the books that she had read, and about her indebtedness to the catechetical works of the Elizabethan puritan theologian William Perkins in particular.

La Faune marine dans le voyage de Saint brendan anglo-normand

Le Voyage de Saint Brendan présente un univers hybride, à la fois suffisamment réaliste pour y reconnaître des phénomènes scientifiquement vérifiables et profondément symbolique dans ses connotations. Les animaux marins qui y figurent ne sont en rien anthropomorphes, mais se démarquent aussi nettement de l'image donnée par les bestiaires, dans la mesure où leurs actions et caractéristiques ne sont pas en soi porteuses de sens. La faune aquatique est à la fois une menace et une présence protectrice, la providence divine déterminant de cas en cas la nature des rencontres entre moines et poissons, baleines et monstres marins. Ces bêtes sont en elles-mêmes moralement neutres, guidées par l'instinct; mais Benedeit exploite ce trait pour mettre en exergue la soumission de ces créatures à la volonté du Créateur, et leur importance pour Brendan et ses compagnons.