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The Debates expanded in numerous forums over the next four years.Articles and conference contributions by around fifty different authors appeared in journals, at first mainly in French, then later in German, Italian, Spanish, English and even Latin.Given that issues germane to Christian philosophy had never before nor since been examined so thoroughly, contemporary discussions regarding Christian philosophy greatly benefit from the 1930s Debates.

While it never made Thomism the official philosophy of the Roman Catholic Church, it gave pride of place to Aquinas' work, and within a generation Thomist philosophy became established as the dominant and representative form of Catholic philosophical thought. The document diagnosed philosophical bases of the heresy of “modernism” and reinforced the centrality to be accorded to Thomism.

Second, the debates are momentous due to the renown of their participants, most of whom had earned significant places in Francophone philosophical establishments, both secular or Christian.

Practically all of the major interlocutors approached the issues armed with years of previous study, reflection and in some cases polemical engagements.

Eventually the debates sparked smaller discussions among scholars in English, German, Spanish, Portuguese and Italian-speaking circles, and these continue to the present day.

This article provides a brief overview of the most important contributors, the central issues and the main positions of these debates.

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The specific catalyst for the debates was Xavier Leon’s proposal to Gilson that he and Léon Brunscvicg should debate the status of Thomist philosophy as a philosophy.

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