The tractate of Theodicy is good, and contains in a short compass all that is necessary for the course of the young philosopher. As was to be expected of a Dominican author, the questions which have come to be regarded as distinctive of the schools of the order—v.g., præmotio physica and predestination ante prævisa merita—are taught and defended with the most able of available arguments.
In the third volume we have first of all a treatise of Ethics, which is interesting and contains much that is of importance for our own days. The duty of regulating our conduct according to the law of reason and of God, by the commands of the church, of our civil rulers, of society, is well set forth, and the superiority of Christian morality to all others is proved. We only regret that the treatise is not longer.
The latter part of the third volume gives an excellent epitome of the history of philosophy. This history is divided into two periods. The first starts with the beginnings of philosophy and continues to the time of Christ, in quo instaurata sunt omnia. It is subdivided into three epochs: the first from the beginning of philosophy to its introduction into Greece; the second, from that time to the days of Socrates; the third, from Socrates to Christ. The second period is from the time of Christ to our days, and has likewise three epochs: the first, from the early
ages of Christianity to the time of Charlemagne; the second, from Charlemagne to the Renaissance of the fifteenth century; the third, from thence to our own time. For a literary student this short history is very valuable. All the systems of philosophy that can be thought of are sketched in their principal characters, with a short notice of their originators and champions. Father Gonzales does not weary his readers with a special refutation of each particular system; this is unnecessary after having taught his principles so well in the didactic essays. About fifty systems of the period before Christ are briefly stated, and above a hundred and fifty of those which have appeared since. This short history is evidently the result of very extensive reading.
As a student’s manual, we know of nothing more complete than the Philosophia Elementaria of Bishop Gonzales. It is an excellent course, both for the young cleric who is preparing for the study of the scholastics, and for the secular youth about to take his place in the world. The style of writing is simple, but by no means devoid of elegance. Spanish writers who have been trained in the schools of Melchior Cano have never been at a loss to express their thoughts in a becoming form.
We have heard many regrets that there was no modern text-book of philosophy of the school of Goudin. This want is now fully supplied by Gonzales, and it will be doubly satisfied when the rest of the volumes of Lepidi’s Elementa Philosophiæ Christianæ have appeared. We do not say that Goudin will become unnecessary; the serious student will still continue to consult him. But there can be no doubt that Gonzales’ work is more adapted to
the times. It is also more terse, more interesting, more suitable to captivate the minds of youthful students. We hope that what we have said may help to make Bishop Gonzales more known among us. He has published a remarkable work in his own mother tongue, Estudios sobre la Filosofia de Santo Tomas, which would be productive of good if it were translated into English.
[104] Philosophia Elementaria ad usum Academicæ ac præsertim Ecclesiasticæ Juventutis. Opera et studio R. P. Fr. Zephyrini Gonzales, Ordinis Prædicatorum. Matriti apud Polycarpum Lopez, Cava-Baja, 19. MDCCCLXVIII.
Philosophia juxta inconcussa tutissimaque D. Thomæ Dogmata. Auctore P. F. Antonio Goudin, Ordinis Prædicatorum. Editio novissima. Urbevetere: Prælis speraindeo pompei. 1859.
[105] The writer was talking recently with a clergyman of the Anglican Establishment, who gave it as his opinion that the Summa Theologica was not worth studying, “because it was based on the false decretals of Isidore.”