a collective term referring to various schools in Catholic philosophy that strive for a restoration of medieval Scholasticism. Neoscholasticism dates from the early 19th century and the revival of Thomism in Italy by G. Cornoldi and by V. Buzzetti and his pupil S. Sordi, in Spain by J. Balmes, and in Germany by J. Kleutgen (mid-19th century).

Neoscholasticism developed on an increasingly broad scale from the second half of the 19th century. Pope Leo XIII’s encyclical Aeterni patris (Aug. 4, 1879) proclaimed the teachings of Thomas Aquinas to be the one true philosophy of Catholicism. Subsequently, neoscholasticism developed within the mainstream of neo-Thomism. A list of 24 Thomist theses, which was published by order of Pope Pius X on July 27, 1914, formulated the basic tenets of all the major subdivisions of Catholic philosophy: ontology, cosmology, anthropology, and theodicy. A scholastic tradition based on the ideas of the Spanish philosopher F. Suárez developed in Spain and, in the second half of the 20th century, in the Federal Republic of Germany (FRG).

In the contemporary period neoscholasticism, along with strict Thomism and the teachings of Suárez and his followers, includes various philosophical schools whose adherents are attempting to synthesize Thomism with contemporary idealist currents (the Louvain school in Belgium and the Pullach school in the FRG, for example). A Platonic Augustinian school (represented by J. Hessen in the FRG and M. F. Sciacca in Italy) and a school that preserves the Franciscan tradition (J. Möller and T. Barth, FRG) also adhere to neoscholasticism.

Setting itself the task of providing philosophical justification for church dogmas, neoscholasticism retains the methodology of medieval Scholasticism and aims to “overcome materialism and pantheism with more perfect means than those of Scholasticism, include Catholicism in cultural progress, offer people revelation in contemporary arguments, bring knowledge and faith together in a new formula, and make a concession to the development of modern times by admitting human self-consciousness to philosophy” (H. Meyer, Weltanschauung der Gegenwart, Paderborn-Würzburg, 1949, pp. 155–56).


Przywara, E. “Die Problematik der Neuscholastik.” Kant-Studien, 1928, vol. 33.
Ehrle, F. Die Scholastik und ihre Aufgaben in unserer Zeit, 2nd ed. Freiburg im Breisgau, 1933.
Sbarra, A. I problemi della neoscolastica. Naples, 1936.


References in periodicals archive ?
On the history of neoscholasticism, see Gerald McCool, Catholic Theology in the Nineteenth Century: The Quest for a Unitary Method (New York: Seabury Press, 1977); From Unity to Pluralism: The Internal Evolution of Thomism (New York: Fordham University Press, 1989); and The Neo-Thomists (Milwaukee, WI: Marquette University Press, 1994.
Among the topics are atheist humanism and neoscholasticism, the political implications of a sacramental ecclesiology, post-liberalism and radical orthodoxy, and political witness and the future of spiritual exegesis.
I consider myself extremely lucky to have been exposed, at such a young age, to glimpses of Neoscholasticism and Phenomenology, two of the most engaging schools of thought then competing in the city's philosophical scene.
The major shift from neoscholasticism in the theology of grace that informed the work of Rahner and many other Catholic theologians had to do with the relationship between created grace and uncreated grace.
Goudriaan does not use his analysis to come to any more general conclusions about reformed neoscholasticism, its place in history, or its role in society or in the Church.
It discusses the influence of the Novecentismo in Argentinean neoscholasticism in relation to phenomenology and existentialism.
The task facing Catholic academics today is to forge from the philosophical and theological resources uncovered in the past half-century a vision that will provide what Neoscholasticism did for so many years--a theoretical rationale for the existence of Catholic colleges and universities as a distinctive element in American higher education.
He concluded, "I am personally convinced that Leo XIII's reasoning was flawed by several historical mistakes and by theological presuppositions that were inadequate yet hardly avoidable in the neoscholasticism of the late 19th century.
Interestingly, Curran demonstrates that during the 1880s-90s, when the 'ultramontanist' church was imposing the unitary method of Thomistic neoscholasticism on dogmatic theology, a 'methodological pluralism' existed in American Catholic moral theology.
Del Colle's first chapters place Coffey's work against the background of Eastern Orthodox criticisms of the weakness of Western pneumatology (chapter one) and a particular trajectory of Western neoscholasticism which provided the tools with which Coffey would construct his Spirit-Christology, a model which Del Colle sees as going some way to meet the concerns of both East and West (chapters two and three).
He is a force against our tendency to splinter, our tendency to overspecialize, our tendency toward neoscholasticism and neoclericalism, our tendency to lose sight of the audiences with whom we should communicate.
He and Tyrrell saw precisely this development in the Roman Catholicism of their day: the "constriction and hyper-intellectualization of the tradition [that] culminated in the established neoscholasticism of the late nineteenth- and early twentieth-century manuals of theology" (Modernism and Mystics 4).