<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>0188-6649</journal-id>
<journal-title><![CDATA[Tópicos (México)]]></journal-title>
<abbrev-journal-title><![CDATA[Tópicos (México)]]></abbrev-journal-title>
<issn>0188-6649</issn>
<publisher>
<publisher-name><![CDATA[Universidad Panamericana, Facultad de Filosofía]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S0188-66492017000100067</article-id>
<article-id pub-id-type="doi">10.21555/top.v0i52.788</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[La sacra doctrina como ciencia imperfecta quoad nos en Tomás de Aquino: Nuevas reflexiones a partir de algunas ediciones críticas recientes]]></article-title>
<article-title xml:lang="en"><![CDATA[Sacra doctrina as imperfect science quoad nos in Thomas Aquinas: New reflections on the basis of recent critical editions]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Romero Carrasquillo]]></surname>
<given-names><![CDATA[Francisco J.]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad Panamericana Campus Guadalajara ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Mexico</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2017</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2017</year>
</pub-date>
<numero>52</numero>
<fpage>67</fpage>
<lpage>87</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S0188-66492017000100067&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S0188-66492017000100067&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S0188-66492017000100067&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen: Como es bien sabido, en su Suma teológica Tomás de Aquino defiende desde una perspectiva aristotélica la naturaleza científica de la sacra doctrina, proponiéndola como una ciencia subalterna al conocimiento que Dios tiene de sí mismo. La interpretación de Tomás en torno a la doctrina aristotélica de la ciencia le permite proponer que las conclusiones de la sacra doctrina se reducen a los artículos de la fe como a sus primeros principios. Lo que no es bien sabido, sin embargo, es que Tomás en otros textos cambia su postura sobre el modo en que la sacra doctrina llena los requisitos para ser ciencia. Esto ha sido puesto en evidencia en parte por algunas ediciones críticas recientes, como la de la Lectura Romana, realizada por John Boyle, y especialmente la del prólogo al Comentario a las Sentencias, por Adriano Oliva. Si bien los artículos de la fe son evidentes en sí mismos (per se), estos textos, vistos cronológicamente, demuestran que a través de su carrera Tomás vacila en reconocer que desde nuestra perspectiva (quoad nos) los artículos no son evidentes ni demostrables, sino que son objetos de fe religiosa. A través de estos textos Tomás progresivamente admite que existe una imperfección en el modo en que la conocemos en esta vida (in via); por tanto, la sacra doctrina en cierto modo se queda corta respecto de la ratio perfecta de ciencia, al menos quoad nos.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract: As is well known, in his Summa theologiae Thomas Aquinas defends from an Aristotelian perspective the scientific nature of sacra doctrina, arguing that it is a science that is subaltern to the knowledge that God has of Himself. Thomas&#8217; interpretation of the Aristotelian doctrine on science allows him to argue that the conclusions of sacra doctrina are reducible to the articles of the faith as to its first principles. What is not well known, however, is that St. Thomas in other texts modifies his view on the way in which sacra doctrinafulfills the requirements for a science. This has been made evident in part by certain recent critical editions, such as Boyle&#8250;s edition of the Lectura Romana, and especially by Oliva&#8217;s edition of the prologue to the Commentary on the Sentences. Although the articles of the faith are evident in themselves (per se), these texts, seen chronologically, show that throughout his career Aquinas hesitates in acknowledging that from our perspective (quoad nos) the articles of the faith are neither evident nor demonstrable, but are objects of religious faith. Throughout these texts Aquinas progressively admits that there exists an imperfection in the mode in which we know sacra doctrina in this life (in via); therefore, sacra doctrina in a certain way falls short of the perfect ratio of science, at least quoad nos.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[justificación]]></kwd>
<kwd lng="es"><![CDATA[fe]]></kwd>
<kwd lng="es"><![CDATA[ciencia]]></kwd>
<kwd lng="es"><![CDATA[sacra doctrina]]></kwd>
<kwd lng="es"><![CDATA[Tomás de Aquino]]></kwd>
<kwd lng="en"><![CDATA[justification]]></kwd>
<kwd lng="en"><![CDATA[faith]]></kwd>
<kwd lng="en"><![CDATA[science]]></kwd>
<kwd lng="en"><![CDATA[Sacra doctrina]]></kwd>
<kwd lng="en"><![CDATA[Thomas Aquinas]]></kwd>
</kwd-group>
</article-meta>
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