LEADER 03848nam 22005175 450 001 9910816591803321 005 20230808205951.0 010 $a0-8232-7380-6 010 $a0-8232-7381-4 024 7 $a10.1515/9780823273812 035 $a(CKB)4390000000004099 035 $a(DE-B1597)555123 035 $a(DE-B1597)9780823273812 035 $a(MiAaPQ)EBC4803735 035 $a(OCoLC)967876924 035 $a(EXLCZ)994390000000004099 100 $a20200723h20162017 fg 0 101 0 $aeng 135 $aurcnu|||||||| 181 $2rdacontent 182 $2rdamedia 183 $2rdacarrier 200 10$aTeaching Bodies $eMoral Formation in the Summa of Thomas Aquinas /$fMark D. Jordan 210 1$aNew York, NY :$cFordham University Press,$d[2016] 210 4$dİ2017 215 $a1 online resource (225 pages) 311 0 $a0-8232-7379-2 320 $aIncludes bibliographical references and index. 327 $tFront matter --$tContents --$tPreface --$tIntroduction. The Summa?s Origins: Three Fables and a Candid Counterproposal --$tPart I. Sacraments, Gospel, Incarnation --$tPart II. Writing Scenes of Moral Instruction --$tPart III. Moral Theology on the Way to Its End --$tConclusion: The Good of Reading --$tAcknowledgments --$tNotes --$tWorks Cited --$tIndex 330 $aIn Teaching Bodies, leading scholar of Christian thought Mark D. Jordan offers an original reading of the Summa of Theology of Thomas Aquinas. Reading backward, Jordan interprets the main parts of the Summa, starting from the conclusion, to reveal how Thomas teaches morals by directing attention to the way God teaches morals, namely through embodied scenes: the incarnation, the gospels, and the sacraments. It is Thomas?s confidence in bodily scenes of instruction that explains the often overlooked structure of the middle part of the Summa, which begins and ends with Christian revisions of classical exhortations of the human body as a pathway to the best human life. Among other things, Jordan argues, this explains Thomas?s interest in the stages of law and the limits of virtue as the engine of human life. Rather than offer a synthesis of Thomistic ethics, Jordan insists that we read Thomas as theology to discover the unification of Christian wisdom in a pattern of ongoing moral formation. Jordan supplements his close readings of the Summa with reflections on Thomas?s place in the history of Christian moral teaching?and thus his relevance for teaching and writing in the present. What remains a puzzle is why Thomas chose to stage this incarnational moral teaching within the then-new genres of university disputation?the genres we think of as ?Scholastic.? Yet here again the structure of the Summa provides an answer. In Jordan?s deft analysis, Thomas?s minimalist refusal to tell a new story except by juxtaposing selections from inherited philosophical and theological traditions is his way of opening room for God?s continuing narration in the development of the human soul. The task of writing theology, as Thomas understands it, is to open a path through the inherited languages of classical thought so that divine pedagogy can have its effect on the reader. As such, the task of the Summa, in Mark Jordan?s hands, is a crucial and powerful way to articulate Christian morals today. 606 $aEthics, Medieval 610 $aSumma theologiae. 610 $aThomas Aquinas. 610 $aincarnation. 610 $amoral pedagogy. 610 $asacraments. 610 $avirtues. 615 0$aEthics, Medieval. 676 $a100 700 $aJordan$b Mark D.$4aut$4http://id.loc.gov/vocabulary/relators/aut$0971804 801 0$bDE-B1597 801 1$bDE-B1597 906 $aBOOK 912 $a9910816591803321 996 $aTeaching Bodies$94100797 997 $aUNINA