In his Encyclical of August 4, 1879, which directed the clergy to take the teachings of Aquinas as the basis of their theological position.
C. O'Neill, New Things and Old in St Thomas Aquinas (1909), with biography.
Further, while the genius of Aquinas was constructive, that of Duns Scotus was destructive; Aquinas was a philosopher, Duns a critic. The latter has been said to stand to the former in the relation of Kant to Leibnitz.
But, as Ueberweg points out, it might fairly be urged by Aquinas that he does not pretend to explain how the individual is actually created, but merely states what he finds to be an invariable condition of the existence of individuals.
He carried few books to Holland with him, but a Bible and the Summa of Thomas Aquinas were amongst them.'
THOMAS AQUINAS [[[Thomas (disambiguation)|THOMAS]] OF Aquin or AquinO], (c 1227-1274), scholastic philosopher, known as Doctor Angelicus, Doctor Universalis, was of noble descent, and nearly allied to several of the royal houses of Europe.
In 1245 Albertus was called to Paris, and there Aquinas followed him, and remained with him for three years, at the end of which he graduated as bachelor of theology.
Before he left Paris he had thrown himself with ardour into the controversy raging between the university and the Friar-Preachers respecting the liberty of teaching, resisting both by speeches and pamphlets the authorities of the university; and when the dispute was referred to the pope, the youthful Aquinas was chosen to defend his order, which he did with such success as to overcome the arguments of Guillaume de St Amour, the champion of the university, and one of the most celebrated men of the day.
Aquinas was canonized in 1323 by Pope John XXII., and in 1567 Pius V.
The distinction between these two was made emphatic by Aquinas, who is at pains, especially in his treatise Contra Gentiles, to make it plain that each is a distinct fountain of knowledge, but that revelation is the more important of the two.
The conception will be made clearer when it is remembered that Aquinas, taught by the mysterious author of the writings of the pseudo-Dionysius, who so marvellously influenced medieval writers, sometimes spoke of a natural revelation, or of reason as a source of truths in themselves mysterious, and was always accustomed to say that reason as well as revelation contained two kinds of knowledge.
Fortified by this exhaustive preparation, Aquinas began his Summa Theologiae, which he intended to be the sum of all known learning, arranged according to the best method, and subordinate to the dictates of the church.
The first book, after a short introduction upon the nature of theology as understood by Aquinas, proceeds in 119 questions to discuss the nature, attributes and relations of God; and this is not done as in a modern work on theology, but the questions raised in the physics of Aristotle find a place alongside of the statements of Scripture, while all subjects in any way related to the central theme are brought into the discourse.
The subject is man, treated as Aristotle does, according to his TE¦os, and so Aquinas discusses all the ethical, psychological and theological questions which arise; but any theological discussion upon man must be mainly ethical, and so a great proportion of the first part, and almost the whole of the second, has to do with ethical questions.
In this third part Aquinas discusses the person, office and work of Christ, and had begun to discuss the sacraments, when death put an end to his labours.
The purely philosophical theories of Aquinas are explained in the article Scholasticism.
In general, Aquinas maintained in different senses the real existence of universals ante rem, in re and post rem.
The best modern edition of the works of Aquinas is that prepared at the expense of Leo XIII.
For the philosophy of Aquinas, see Albert Stockl, Geschichte der Philosophic des Mittelalters, ii.; B.
In view of this, it is curious that Dante should place him in Paradise at the side of Aquinas and Isidore of Seville.
By a bull of 1264 Urban made the festival, hitherto practically confined to the diocese of Liege, obligatory on the whole Church,' and a new office for the festival was written by Thomas Aquinas himself.
Not to speak of the canonists, Thomas Aquinas gives natural law an important place; while Melancthon, drawing from Aquinas, gives it an entrance into Protestant thought.
Richard Hooker, again with traces of Aquinas, uses the conception as a weapon against Puritanism, with its aggressive positivism of scriptural precept.
Thomas Aquinas, following Albertus Magnus, but with greater power and greater influence, occupies substantially intuitionalist ground.
The critics of Aquinas - Duns Scotus and the later Nominalists - show some tendency towards rational scepticism.
Passing now to the later schoolmen, a bare mention must be made of Thomas Aquinas, who elaborately argues for the absolute creation of the world out of nothing, and of Albertus Magnus, who reasons against the Aristotelian idea of the past eternity of the world.
Undeterred by the offence which these works gave to his ecclesiastical superiors, he published in 1858 the Einleitung in die Philosophie and Grundriss der Metaphysik, in which he assailed the doctrine of Thomas Aquinas, that philosophy was the handmaid of theology.
Thomas Aquinas) in leading it to base theism upon reason or argument.
But, when increased knowledge of Aristotle's texts (and of the commentaries) led to the victory of a supposed Aristotelianism over a supposed Platonism, Albertus Magnus, and his still more distinguished pupil Thomas Aquinas, mark certain doctrines as belonging to faith but not to reason.
To the standpoint of Aquinas, however, the Church of Rome (at least in regard to the basis of doctrine) has more and more returned.
The compromise of Aquinas, though not unchallenged, holds the field and that even with Protestants.
The limits of his long life include that of his still greater pupil, Thomas Aquinas (1227-1274).
The monotheistic influence of Aristotle and his Arabian commentators shows itself in Albert and Aquinas, at the outset, in the definitive fashion in which the " mysteries " y sof the Trinity and the Incarnation are henceforth detached from the sphere of rational or philosophical theology.
The existence of God is maintained by Albert and Aquinas to be domonstrable by reason; but here again they reject the ontological argument of Anselm, and restrict themselves to the a posteriori proof, rising after the manner of Aristotle from that which is prior for us to that which is prior by nature or in itself.
Albert and Aquinas alike maintain the beginning of the world in time; time itself only exists since the moment of this miraculous creation.
But Aquinas, though he holds the fact of creation to be rationally demonstrable, regards the beginning of the world in time as only an article of faith, the philosophical arguments for and against being inconclusive.
Albert and Aquinas both profess the moderate Aristotelian Realism which treats genera and species only as substantiae secundae, yet as really inherent in the individuals, and constituting their form or essence.
Albert and Aquinas agree in declaring that the principle of individuation is to be found in matter, not, however, in matter as a formless substrate but in determinate matter (materia signata), which is explained to mean matter quantitatively determined in certain respects.
" The variety of individuals," says Albert, " depends entirely upon the division of matter," and Aquinas says the principle of the diversity of individuals of the same species is the quantitative division of matter," which his followers render by the abbreviated phrase materia quanta.
Aquinas regards the souls of men, like the angels, as immaterial forms; and he includes in the soul-unit, so to speak, not merely the anima rationalis of Aristotle, but also the vegetative, sensitive, appetitive and motive functions.
His system is conditioned throughout by its relation to that of Aquinas, of which it is in effect an elaborate criticism.
In general it may be said that Duns shows less confidence in the power of reason than Aquinas, and to that extent Erdmann and others are right in looking upon his system as the beginning of the decline of Scholasticism.