Abstract St. Thomas Aquinas contributed a great deal to the entirety of Christian Theology both during and after his life; particularly in his writings. St. Thomas, as he is referred to in short, was an astute Biblical scholar who was as devoted to the faith in human reason as he was in God. St. Thomas' tome, Summa Theological, is, literally, the summation of his understanding of theology. In this work Aquinas single-handedly justified and 'proved' the whole of the spiritual nature, the soul, God, and a Christian life. It is the purpose of this paper to discuss the contributions of St. Thomas Aquinas to Christian theology and his impact upon Christianity itself.
Abstract This paper examines the impact of Saint Thomas Aquinas on modern society and points out how it is important to note that his articulation of his natural law doctrine has been very influential for more than seven centuries. The paper explains that this influence has extended beyond philosophy and religion, because Aquinas conceived of natural law within a much larger context of human actions and their place in the order of creation.
From the Paper "As Braybrooke (2003) notes, Aquinas' conception of natural law has had a major impact on human society, primarily because his natural law doctrine "articulates a 'philosophical' ethics within a 'theological' understanding of God and the universe without compromising the integrity of either the philosophical or the theological enterprises.""
Abstract This paper describes Rene Descartes' use of Aquinas's five ways of knowing that God exists, identifying God's perfection as the major thrust of Descartes' ontological argument in defense of God's existence.
From the Paper "Rene Descartes in the Third Meditation draws upon arguments advanced earlier by St Thomas Aquinas to demonstrate that God exists. Having declared himself to be a thing that thinks that is to say that doubts .."
Tags: Descartes, Thomas Aquinas, God, First Prime Mover
Abstract This paper looks at how the basis of nature for Aquinas and Aristotle depends upon the observation of the good in regards to the reasoning capacities of the human mind. It looks at how, by making natural equations to humankind's ability to politicize governing and power struggles, the basis of higher and lower behaviors becomes apparent in relation to God.
From the Paper "This study will examine the concept of 'nature' within the philosophies of Aristotle and Thomas Aquinas. Both of these authors exhibit similarities in utilizing nature as backdrop to determine how human beings behave in politics. By understanding the generalizations of the "good' in human politics, both Aristotle and Aquinas provide reasoning as the main precept for good government in relation to the purity of the human soul. Natural observation of the human condition was one of Aristotle's foundations for understanding how human beings interact on a governmental level. The issue of politics was a central aspect of natural philosophy, since it dictated how Aristotle related virtuous and non-virtuous actions taken by different rulers or governors. This philosophy determined man to a 'rational' animal, which needed to be ordered and guided through different means of cooperation."
Abstract The purpose of this paper is to analyze articles 2 and 3 of question 2 of the first part (I, 2, 2-3) of "Summa Theologiae". The passage that is analyzed focuses on the question of the existence of God - in article 3, Thomas Aquinas expounds his famous five proofs for the existence of God. The paper attempts to understand Aquinas's own perspective of the text through a cohesive analysis. Both articles 2 and 3 are analyzed by identifying the question/problem that they are addressing, situating their historical and textual context, demonstrating the relevance of the question through historical content/Aquinas's work's inner logic/logic proper to the topic. The paper also delineates the conceptual tools Aquinas' worked with, to provide the essential content of the answer (summary) that inevitably includes and is intertwined with the logical structure that ultimately reveals the inner coherence of Aquinas' framework.
Outline:
Introduction
Question/Problem
Historical Context
Textual Context
Conceptual Tools Available
Summary of Solution & Aquinas's Logical Structure
Conclusion
Bibliography
From the Paper "The second article under the second question (ST, I, 2, 2) The Existence of God, deals specifically with the question: whether it can be demonstrated that God exists? Aquinas raises three major objections when answering the affirmative to the question. The first objection deals with the issue of faith versus scientific knowledge (reason). The objection proposes that God's existence is solely a matter of faith that cannot be demonstrated through scientific knowledge. The second objection deals with the essence of God. This objection suggests that one cannot demonstrate the consistency of God's essence but rather all one can demonstrate is what God's essence does not consist of. The third and final objection of article three supposes that if God does indeed exist, one can only demonstrate His existence through His effects. Moreover, since God's effects are finite and are not proportional to God's infinitude then God's existence cannot be demonstrated through God's effects. "
Abstract A unique case in the history of philosophy/theology is that of Saint Thomas Aquinas, who was both a theologian and philosopher. Aquinas is distinct from other theologians in that his 'Summa Theologica' he asks questions appropriate to philosophy, rather than concentrating on exegesis. This paper shows that in his 'Summa Theologica', Aquinas asks why an infinite being must exist and he demonstrates this existence of a God through a logical evaluation of the natural world, without resorting to exegesis or faith to prove it. The paper shows that while it was surely difficult for Aquinas to maintain a purely philosophical stance in pursuing the question of God's existence, because of his theological stake in the topic at hand, he managed to do so. His first four arguments in 'Summa Theologica' are generally strong, with the third one being of superior persuasion. Nevertheless, Aquinas' theological interest in demonstrating God's existence becomes apparent in his fifth argument, which rests on a premise of questionable truth.
From the Paper "Theologians and philosophers have long been interested in the question of God's existence. Though their methods of argumentation may not always differ substantially, they hold distinct interests in the question and proceed from different first principles in examining it. Theologians take for granted that a God does exist and that it is only a matter of proving it. They seek to demonstrate the existence of a religious God and as such, often appeal to evidence from purported divine revelations in doing so. Philosophers, on the other hand, want to arrive at a true understanding the world, part of which includes questioning the existence of a supreme metaphysical being, namely God. In short, theologians are motivated to demonstrate that a religious God does exist and often want to use that demonstration as the foundation for pursuing other religious questions. Philosophers, on the other hand, simply want to consider the question, arrive at an answer through reason and meditate on its implications. They strive to ultimately arrive at the truth of whether a supreme being exists with no preferential answer to that question and no further goal."
Abstract This paper explores the philosophy and writings of Saint Thomas Aquinas. The author provides an in-depth discussion of Thomism, Aquinas' school of philosophical thought, and his most famous work, "Summa Theologae". The author also explains Aquinas' proofs of the existence of God, and touches on other writers and thinkers who have been influenced by Aquinas.
From the Paper "Before Thomas Aquinas was born, his future was allegedly fated. A holy hermit predicted to Aquinas' mother that her son would "enter the Order of Friars Preachers, and so great will be his learning and sanctity that in his day no one will be found to equal him". In Aquinas' forty-nine year life, he fulfilled this prophecy."
Abstract In this article, the essence of "perfect happiness" is explored thoroughly from the perspective of St. Aquinas and the 'Suma Theologiae' (speculative theology). The writer notes that perfect happiness is almost metamorphically redefined throughout the entire discussion. The introduction echoes a link between perfect happiness and material things or persons. The writer discusses that this type of happiness can be observed as a form of happiness, however Aquinas would argue that such happiness is synthetic. The essence of perfect happiness is what Aquinas urges the faithfully Christian to seek. The writer points out that according to Aquinas, God is the essence of happiness and therefore total contemplation of God can only birth perfect happiness. To attain perfect happiness there are vital stipulations. Nevertheless, God has given us grace, which works with the intellect and strengthens our capacity for natural to supernatural. The writer concludes that in the end, the attainment of perfect happiness is available.
From the Paper "Behind the veil there is a greater work at play, in particular the role of grace and the attainment of perfect happiness. Perfect happiness occurs when one contemplates God totally. When contemplating God, one begins to see God for what God really is, thereby experiencing authentic happiness. Aquinas begins by presenting a counter argument concerning human limitations. The senses are limited to the material world. God is not of the material world, but of a world that transcends the material world. If this is the case, happiness is unattainable to the human being. The distinction here rests between the human's natural ends and supernatural ends. In addition, the objection to the attainment of happiness conveys the humans' natural ends."
Abstract This paper explains that, while Aquinas' work may be remembered by many for its original thought, his arguments in the case of Jews lost their credibility because of frequent dualities. The author points out that, while, on the one hand, Aquinas tried to be sympathetic and tolerant; on the other hand, he created an undesirable duality when he refused to resist some stereotypical images of Jews as usurers and murderers of Christ. The paper states that, when he had the opportunity to dispel some old beliefs and add a new and refreshing angle to the age-old prejudice held against Jews, Aquinas failed miserably. Many quotations.
From the Paper "The works of Saint Augustine were one of the major sources for Aquinas' writings. His views on Jews are largely a response to Augustine's arguments. Thus, we must not deny the influence of other thinkers and philosophers on Aquinas' work but we must also admit that his work bore a distinctive mark that indicated originality and independent thinking. Aquinas was particularly interested in Pharisaic Judaism. This sect was responsible for calling Jesus a Samaritan- a term they used for someone who was seen as unclean. Samaritans were usually classed with the Philistines and Edomites as Mishna declares: "He that eats the bread of the Samaritans is like to one that eats the flesh of swine.""
Abstract This paper discusses how Thomas Aquinas and Martin Luther stand apart, famous in their respective traditions for profoundly different reasons. It looks at how Aquinas is famed as a philosopher whose words and thoughts considered to be the fullest flowering of the theories and practice of Scholasticism in the medieval church. Scholasticism emphasizes the rational proof of the existence of God and the doctrine of the Roman Catholic Church and its hierarchy. It examines how Martin Luther stands as the founder of Protestantism and as an historical leader rather than a great philosopher and how his movement was ideologically based in the idea of taking away of the Bible and Biblical interpretation from the priests of the church and putting it in the hands, minds and words of ordinary individuals.
From the Paper "In Aquinas? view, a singular intelligence was needed to command and to govern, to fuse the multiple intelligences and desires of others into a functional societal unit. Although Aquinas acknowledged the dangers of royal tyranny, mercilessly deconstructing the pros and cons of kingship, ultimately, ?the welfare and safety of a multitude formed into a society lies in the preservation of its unity, which is called peace.? (11). This is despite the fact ?that men living under a king strive more sluggishly for the common good, inasmuch as they consider that what they devote to the common good, they do not confer upon themselves but upon another, under whose power they see the common goods to be... Experience thus teaches that one city administered by rulers changing annually is sometimes able to do more than some kings having, perchance, two or three cities.? (19-20) But in such individualistic and contentious states, war was too frequent to justify democratization of nations."
Tags: church, bible, protestantism, scholasticism, society
Abstract The paper presents a thorough summary, explanation, and analysis of Aquinas's arguments and how they compare with the Scriptures. The paper looks at the ways in which Aquinas drew on Aristotle to support his ideas and how these ideas can, at times, be in conflict with the Scriptures and yet be supported by the Scriptures. Finally, this paper looks at how the Scriptures alone can be used to justify the concept of free will.
From the Paper "St. Thomas of Aquinas is recognized by the Orthodox as one of the foundational theologians, particularly in that he provided an important step in towards the Renaissance by helping to reacquaint Christianity with Aristotle, who he refers to throughout his as ?the Philosopher.? As one who draws inspiration from Aristotle, he is particularly interested in rational philosophy as applied to the realm of religion and theology. This makes his defense of free will particularly strong, though at points one feels he lacks the necessary sense of ambiguity to completely address the Biblical texts. What is important to glean from his work, however, is a message that is also prominent in the Scriptures: that man is "made to God's image, in so far as the image implies an intelligent being endowed with free-will and self-movement..." (Summa Theologica, II:1:1) "
Abstract This paper presents an exposition and discussion of a number of cardinal issues relating to the philosophy of Thomas Aquinas. The questions that are dealt with relate to the central problems of Thomist philosophy; as well as to issues of cohesion and integration in terms of the overall understanding of Aquinas' philosophy and theology. The paper discusses questions such as: 'what is the extent or necessity of the independence of memory, will and sensibility?', 'to what extent is the independence of the will necessary in the attainment of immortality?' and 'how is the imagination separate from memory?'. The central locus of the dissertation is an examination of these aspects - the will, memory, imagination, sensibility and the question of sin and immortality.
From the Paper "In order to understand the often complex issue of Aquinas and the relationship between knowledge and sensibility as well as the inclination towards the "good" or immortality, one has to unravel the relationship between form and matter in his philosophy. Speaking simplistically, Aquinas sees life and existence holistically and all living entities as interrelated according to certain foundational principles. This relates to his doctrine of form and matter, in which there is a conceptual connectivity between form and matter that suggests that all matter, including human, vegetative and animal are interconnected. This conceptual analysis is in direct contrast to the philosophy of dualists like Descartes who saw a severe and radical division between the various types of matter and between mind and body."
Abstract This paper explains that St. Thomas Aquinas and Immanuel Kant were born nearly half a millennium apart and, on the surface, both their styles of argumentation and their general approaches to philosophy appear equally distanced from each other; however, both wished to solidify the fundamental knowledge of God. The author points out that Kant's metaphysics was a legitimate attempt at developing a kind of ultimate science that would guarantee the truth of knowledge. The paper relates that, similarly, Aquinas attempted to assert that some of mankind's most centrally held beliefs can be justified through the application of rational thought; specifically, he attempted to generate a comprehensive argument both in favor of the existence of God, which backs the most central doctrines of the Church.
From the Paper "Thomas Aquinas was even more ensconced in the traditional Catholic hierarchy and interpretations of existence than Immanuel Kant. Aquinas' central focus was upon the questions pertaining to the relationship between God and man, and God and the natural world. Primarily he wanted to investigate what aspects of the world betray the existence of God, and consequently, why His existence is questioned so readily. Eventually, his writings would become the accepted textbooks of theology for the Church, and accordingly, would forever possess a certain stigma for either those who were non-Christians or non-Catholics particularly after the protestant reformation. Undeniably, though, Aquinas' methods were decidedly rational. That is, he endeavored to arrive at abstract claims as to the nature of God and the world by observing physical anomalies. This contrasted him strongly with most philosophers from his age, by virtue of the fact that he believed true faith required analytical investigation; but, it made him similar to Kant, who believed that faith in God and the righteousness of our actions require critical analysis."
Abstract The following paper examines why many theorists reject the existence of natural law as well as why many agree to its being defined as a set of innate moral principles which are common to all human beings. It is the aim of this paper to identify and discuss the important similarities and differences that exist between the two theories making reference to the theories of Thomas Hobbes (1588 - 1679) and St.Thomas Aquinas (1224/25 - 1274).
From the Paper "Aquinas proposed that the essential quality setting human beings apart from the rest of the animal world was that of reason. In a development of Aristotle's theory.Aquinas asserts that all men naturally possess an internalized divine spark of reason,which serves as the guide to an autonomous and responsible decision making process."
This paper discusses Aquinas's Theory of the Relationship between Potency and Act that states: Since some things can be, even though they are not, and some things now are; those which can be and are not believed to be potency.
Abstract The author uses the rules of logic to agree positively in support of St. Thomas Aquinas's theory regarding the relationship between potency and act. The paper also refers to other philosophers such as Aristotle, Rene Descarte, and Samuel Johnson.
Table of Contents
Definition of the Terms
Brief Summary of the Argument
Counter Argument
Conclusion
From the Paper "Thus to conclude in simple words, we say that it is the idea ? potency -which is supreme and "real" and therefore substantial; while the act is only an accident by being its direct product. For the sake of elaboration, let us take the instance of Rene Descarte's theory of "I think; therefore, I am": he also believed that Idea ? potency ? came before the general act, and therefore is Perfect, while the latter being merely the replica is imperfect and merely an accident."
