PDF Ebook Faith, Reason and Theology (Mediaeval Sources in Translation,)

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Faith, Reason and Theology (Mediaeval Sources in Translation,)

PDF Ebook Faith, Reason and Theology (Mediaeval Sources in Translation,)

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About the Author

Aquinas, while studying at the University of Naples, joined the Dominican monastic order in 1244. Under St. Albert the Great he embarked on a life of teaching, preaching, and writing. He was formally canonized in 1323.

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Product details

Series: Mediaeval Sources in Translation, (Book 32)

Paperback: 127 pages

Publisher: Pontifical Institute of Mediaeval Studies (January 1, 1987)

Language: English

ISBN-10: 0888442823

ISBN-13: 978-0888442826

Product Dimensions:

5.5 x 0.4 x 8.2 inches

Shipping Weight: 6.4 ounces (View shipping rates and policies)

Average Customer Review:

4.1 out of 5 stars

3 customer reviews

Amazon Best Sellers Rank:

#1,088,057 in Books (See Top 100 in Books)

This selection from the early works of Thomas Aquinas, stripped of its medieval form and Aristotelian philosophy, is actually a good introduction to what Catholics mean when they talk about faith. Understanding this traditional notion may provide some insight into the contemporary exodus from the Church.By means of our reason alone, Aquinas argues we can recognize in the universe the handprints of God. Here, there may be some disagreement among moderns but many see the hand of a Creator in the goodness of their loved ones or in the beauty of nature.Second, to know God personally, reason is insufficient since it is limited to what one can know from sense experience. Since God is pure spirit we obviously cannot have personal knowledge of Him based on reasoning from the senses.To overcome this separation God grants us faith by which we can come to have a personal relationship with Him. Reason then has to submit to the authority of the Church and by this submission we are given the grace to believe.It is here then that the modern world objects. While granting that reason alone is insufficient to know the immaterial world, modernity celebrates the rebel, those who challenge conventions and change the course of history. Science celebrates those who falsify theories and ignite scientific revolutions. Humanities scholars venerate the researcher who upends cultural assumptions.To ask that the modern person submit their reason to the authority of the Church is becoming, not only rare, but positively unthinkable. Could one imagine a prominent scientist saying that they would submit their entire intellectual product to the bishops of the Catholic Church?In Aquinas’ day, when the Church was so woven into the fabric of society that submitting to her authority was essentially being a good citizen, this kind of argument made sense. In the modern world, not so much.In short, using the literary genres and philosophy of his day, Aquinas here articulates the notion of faith that is still current in the Catholic Church. Whether that notion of faith can resonate with modernity is another question.However, as the largest organized religious body in the world, it is worth reading a book like this to understand the Catholic position and to understand the different cultural stages in the journey of humanity. The openminded reader will find that, as repugnant to his sensibilities as Aristotelian philosophy and submission to authority may be, Aquinas was one of the true geniuses of humankind and opposition to these ideas can best be made through encounters with the source himself.

Augustine of Hippo wrote a book about the trinity, which had recently become the doctrine of the church and the empire in the age of Constantine--the 4th century CE. He explored not so much the doctrine of three persons and one nature plus two natures in the one person of Jesus (for a total of ???) as psychological analogies. Then Boethius reflected on Augustine's topic a hundred or so years later. Then Thomas, in about 1250, reflected on Boethius's reflections.I read half of Augustine's bit and a modern critique of Thomas's work. Now I have the actual "expositio on the tractate of Boethius", of which this book is the first four sections, leaving two in "Division and Methods of the Sciences". I don't know who chose those titles but they tell you a lot about how Thomas operates here.The Catholic saw is that reason never contradicts revelation. But which gives way? If Catholicism or Christianity has a basic principle of procedure (like the Jesuits have "our way of proceeding"), it is to give pride of place to the senses, on the assumption that God did not accidentally give these to us and then regret it, cleaning up "his" mistake with revelation, the gist of which is "ignore the evidence of your senses". One might easily reflect that we all too easily ignore the evidence of our senses anyway, and that God should be encouraging us to rely on them MORE.What does that leave for faith? Although I've just started reading Thomas here, I can report what already seems to be emerging, as also reported in the critique by Douglas C. Hall, which is that Thomas finds the highest reasonable act of faith (to coin a term) in the "agnosia", by which God's infinity meets our finitude and we know ourselves for the first time, to paraphrase T.S. Eliot's poem's last line. We cannot know anything without a sensory image, a claim from Aristotle which Thomas tries to be loyal to, although he is tempted already in the early going by illumination. But what ultimately can be illuminated for us of the nature of God? If we understand it, doesn't that already make it not of God but rather a crude anthropomorphism if not an idol (Isaiah), cut to our conveniences? So Thomas gives us quickly the distinction of the quia est and the quid est. The more we grasp THAT God is, the less we expect to grasp WHAT God is.Well, that leaves a big gap. God must be something or else why worry? Something in particular.So I wonder if Thomas will move off the dime, in a study which is supposed to explore the unsearchable riches of the Trinity, right?, in actually exploring the limits of reason, which would be by way of the doctrine of Being (he says in the Summa, not that I've read much of it, "the divine essence is existence itself") as we enounter it in daily life. I would think distinguishing a lie from a true statement requires a judgement about Being. If God is Being, and God is best approached as the "tanquam ignotum" ("as if unknown"), that would make the true statement distinguishable from the lie by the fact that the true statement partakes of the unknowable while the lie is convenient and familiar.Are we ready for that!?!So I give this book five stars for setting up the question of the age of liberalism.

To the best of my knowledge, the complete translation of Aquinas' unfinished commentaries on Boethius have never been published in one volume. The relative brevity of each of the two volumes and the fact that they were completed by the same translater suggest no reason for the complete translation to be left divided. Perhaps this text has attracted little attention since Thomistic studies have too often ignored (either by will or simple ignorance) the more platonic influences of Thomas' thought, and minor interest will seldom get a book published in a more expensive format.This text is a wonderful resource for exploring the influences employed by St. Aquinas, but it lacks the depth and systematic nature so obviously present in other of his works. As a result, this text should not be the first text one reads of St. Aquinas, but neither should it be ignored.

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