Thomism's affirmation was not at all easy and quick.

The modern period brought considerable difficulty for Thomism.

It was in this country that he was able to complete his knowledge of Scholastic theology and Thomism.

It departed from traditional Thomism using relativistic historical analysis and employing new philosophical axioms, such as existentialism, or positivism.

This transcendental experiential factor reveals his closeness to Maréchal's Transcendental Thomism.

The community of the Minerva studium generale also pressed Valla to voice humanist criticism of scholastic thomism.

Augustinism and Thomism asserted that efficacious grace (actual grace that produces its intended effect without fail) does not contradict human free will.

GEM belongs to the movement of "transcendental Thomism" inaugurated by Joseph Maréchal.

According to the orthodox Thomism of the Roman Catholic Church, Aristotle rightly regarded reason as a facility of the individual soul.

In his adamantine "Clypeus Thomistarum", he repelled the adversaries of Thomism with the very words of Thomas.

The Summa Theologica by Aquinas was one of the most influential documents in medieval philosophy and Thomism continues to be studied today in philosophy classes.

Thomism had lost its role as a leading theology and Leo attempted to re-establish it "for the protection of faith, welfare of society and the advancement of science".

Philosophically, he absorbed much of Thomism, which provided an objective system in contrast to what he saw as the self-centered subjectivism and relativism of modern philosophy and society.

Giordano Bruno's, Baruch Spinoza's and, it may be argued, Hegel's philosophies were philosophies of immanence versus philosophies of transcendence such as thomism or Aristotelian tradition.

Thomism remains a school of philosophy today, and influential in Catholicism, though "The Church has no philosophy of her own nor does she canonize any one particular philosophy in preference to others."

Due to its suspicion of attempts to harmonize Aquinas with with non-Thomistic categories, and assumptions neo-scholastic Thomism has sometimes been called "Strict Observance Thomism."

Thomism began to decline in popularity in the modern period, which was inaugurated by René Descartes' works Discourse on the Method in 1637 and Meditations on First Philosophy in 1641.

Wojtyła developed a theological approach which combined traditional Catholic Thomism with the ideas of personalism, a philosophical approach deriving from phenomenology, which was popular among Catholic intellectuals in Kraków during Wojtyła's intellectual development.

According to Haldane, "analytical Thomism involves the bringing into mutual relationship of the styles and preoccupations of recent English-speaking philosophy and the ideas and concerns shared by St Thomas and his followers" (Haldane 2004, xii).

When Nominalism was revived in western Europe at the turn of the sixteenth century, particularly thanks to Lefèvre d'Étaples, it presently reappeared in Kraków and began taking the upper hand there once more over Thomism and Scotism.

This paragraph emphasizes that the revival of scholasticism and, in particular, Thomism for which the encyclical calls is not a recommendation to practice a slavish adherence to outdated doctrines and ideas: "if there is anything that ill agrees with the discoveries of a later age .

The mid-19th Century revival of Thomism, sometimes called "Neo-Scholasticism" or "Neo-Thomism," finds its origin in figures such as Zigliara, as well as Jesuits Josef Kleutgen, and Giovanni Cornoldi, and secular priest Gaetano Sanseverino.

--/-- VI THE APPROACH TO THOMISM The fact that Thomism is the philosophy of common sense is itself a matter of common sense.

The development of his thought can be grasped in the five cahiers (see bibliography) in which after exposing the weaknesses of traditional thomism he evaluated Kant's Philosophy (3d cahier) with whose help he proposes a modernized Thomism in the 4th and 5th cahier.