How does Thomas Aquinas understand faith? What is its origin and goal (telos)? How does
it function and become formed in the human subject? How does faith operate as an example of
the Thomistic principle of grace perfecting nature? What does it mean to call faith a theological
virtue? How does faith represent a distinct way of relating to the infinite Mystery of God, and
how does it correlate with reason? Should we consider the Summa theologiae to be a work of
faith?
2.) According to both classical philosophy and Augustine, all humans desire happiness—it is
the goal of our lives. How do these thinkers understand happiness? Would you agree that all
people desire it, in one form or another? Are some forms of happiness better or worse than
others? How might justice be related to happiness? Is justice necessary for happiness? Must we
live in a just world to be happy? Do you agree with Augustine’s argument that loving
relationship with God is necessary for true happiness?
3.) In The Republic, Plato defines justice in terms of both the individual person and society.
Drawing upon both Confessions and The City of God XIX, do the same for Augustine. How
does Augustine understand justice to operate on the level of the individual person? How does he
define justice on the level of an entire society? How can these two be brought together to
identify what for Augustine is the essence of justice? Does Augustine consider faith in God to
be necessary for justice?
Your final essay will be comprehensive, drawing upon what we have learned over the course of
the entire semester. Write on the following prompt:
4.) According to your understanding of Catholic tradition broadly speaking, how is the desire
for justice related to faith in God? How does the way we treat others reflect what we believe to
be of ultimate importance? What might faith and justice have to do with the Greatest
Commandment to love God, self, and others? Is it possible to have either faith or justice without
love? Do you agree with Thomas that love is the form of the virtues? What might it mean in our
own time to affirm, with First John, that “God is love”?
How does faith operate as an example of the Thomistic principle of grace perfecting nature?
