In this article, I show how traditional Thomistic claims about the creation and fall of the first human beings-or "Adam"are compatible with the claims of evolutionary science concerning human origins. Aquinas claims that God created Adam in a state or condition of original justice, wholly subject to God and so fully virtuous, as well as internally immune to bodily corruption, suffering, and natural death. In defense of "Aquinas's Adam," I first argue that affirming that the prelapsarian Adam was internally immune to suffering and death does not require denying that these things predated his emergence within evolutionary history, or that he would have faced real challenges posed to him by his natural environment. Next, I rebut the claim that Adam must have been spiritually and morally fragile, given the traits he inherited from his evolutionary ancestors. Finally, I dispute the claim that Adam only could have fallen if he existed in a spiritually and morally fragile state.

In this article, I take my own position within an ongoing debate about what place (if any) Christian theology should have within the secular university. Against both "secularists" and "sectarians," I argue that we can and should locate the study (teaching and learning) of theology squarely within the secular university, once we cease to demand that all academic study within the secular university be framed by a narrowly defined and overly constrictive "secular perspective." Freed from the controlling dogma of the "secular perspective," theology in the secular university can proceed unhindered in its quest for knowledge, following the classical method of "faith seeking understanding," while still remaining remarkably inclusive of, and respectful toward, those who do not share specific theological commitments. MY MAIN GOAL in this article is to show how Christian theology (hereafter, just "theology"), so understood as a tradition-dependent form of intellectual inquiry, occupies both a coherent and advantageous place in the secular university, broadly understood to include any university or liberal arts college that has no official religious affiliation. 1 In doing so, I take my own position within an ongoing debate about what place and role (if any) theology should have within the secular

In this paper, I analyse and interpret Thomas Aquinas's account of faith in order to show how Thomistic faith is a veridical cognitive state that directs the mind to God, and consequently constitutes a distinct form of knowledge of God. By assenting to the revealed propositions of faith (which express the truth about God), and thereby forming true beliefs about God under the authority and guidance of God's grace, the possessor of faith comes to know or apprehend truly something about God, even if she fails to ‘see’ or know fully the truth that she believes. A further task of the paper is to show how Thomistic faith qualifies (at least potentially) as knowledge from a contemporary epistemological standpoint, insofar as it consists of true belief that is appropriately justified and warranted, by virtue of being supernaturally informed and generated. By expositing and defending this central claim – focusing specifically on faith as a form of knowledge – I show how Aquinas offers an epistemologically realist account of faith.

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