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A feature of the Quran that deserves careful attention is that while it unambiguously asserts the finality of the Prophet Muhammad (SAW) and the divine abrogation by means of the revelation entrusted to him of all preceding books, it also devotes considerable attention to the prophets that cam before him. This is not by way of ecumenical goodwill to the followers of religious other than Islam for the prophets in question are all legitimately regarded as prophets of Islam are portrayed, moreover, in ways radically different from the relevant biblical narratives. This is especially true of Jesus, upon whom be peace; his true character is revealed to us by the Quran to have been that of a prophet sent to reaffirm the law of the Torah, while modifying certain parts of it, and to proclaim the coming of the last and most perfect of the messengers, Muhammad (SAW). He was born without paternity, whether human or divine, and he was neither killed on the cross, nor even p! laced on it, being instead raised by Allah unto Himself. Both his entry to this world and his departure from it are, then, of a strictly mysterious nature. The Quran alludes, in addition, to his return to earth at the end of time, a theme more fully elaborated in hadith. Given the fallible nature of the Gospels, it may safely be asserted that the Quran, as revelation, is the only source of true and certain knowledge concerning this messenger of Allah...
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During the post-Vatican I period, in the course of the Church's anti-Modernist campaign, Roman Catholic scholars isolated St. Thomas Aquinas's philosophical theology from its neo-Platonism, and other scholars have also tended to treat the various parts of his Summa Theologiae without regard to their historical context. Here, Hankey contends that Thomas Aquinas was less of an Aristotelian than is commonly supposed, and that a proper appreciation of his work requires us to take fuller notice of his reliance on neo-Platonism. In setting out his case, Hankey pays special attention to the influence of Proclus, providing a critical exposition of his work. The author also supports his position by making a careful analysis of the first forty-five questions of the Summa Theologiae..
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2nd rev. edition, a classic work, analysis and texts.
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