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.
In his Encyclical of August 4, 1879, which directed the clergy to take the teachings of Aquinas as the basis of their theological position.
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.
Accordingly Aquinas prepared himself on this side by commentaries on Aristotle's De Inter pretatione, on his Posterior Analytics, on the Metaphysics, the Physics, the De Anima, and on Aristotle's other psychological and physical writings, each commentary having for its aim to lay hold of the material and grasp the method contained and employed in each treatise.
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 and the second parts are wholly the work of Aquinas, but of the third part only the first ninety quaestiones are his; the rest of it was finished in accordance with his designs.
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 his ethical discussions (a full account of which is given under Ethics) Aquinas distinguishes theological from natural virtues and vices; the theological virtues are faith, hope and charity; the natural, justice, prudence and the like.
The theological virtues are founded on faith, in opposition to the natural, which are founded on reason; and as faith with Aquinas is always belief in a proposition, not trust in a personal Saviour, conformably with his idea that revelation is a new knowledge rather than a new life, the relation of unbelief to virtue is very strictly and narrowly laid down and enforced.
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.
C. O'Neill, New Things and Old in St Thomas Aquinas (1909), with biography.
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.
But by treating the atonement simply as revealed (and unexplained) matter of fact - in spite of some partial analogies in human experience, a thing essentially anomalous - Butler repeats, and applies to the moral contents of Christianity, what Aquinas said of its speculative doctrines.
This is to upset the compromise of Aquinas and go back to a Christian platonism.
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.
The doctrine of the Immaculate Conception was the great subject in dispute between the two parties; it was strenuously opposed by Aquinas, and supported by Duns Scotus, although not without reserve.
In opposition to Aquinas, who maintained that reason and revelation were two independent sources of knowledge, Duns Scotus held that there was no true knowledge of anything knowable apart from theology as based upon revelation.
Another chief point of difference with Aquinas was in regard to the freedom of the will, which Duns Scotus maintained absolutely.
He maintained, in opposition to Aquinas, that the will was independent of the understanding, that only will could affect will.
Aquinas.) Duns Scotus strongly upheld the authority of the church, making it the ultimate authority on which that of Scripture depends.
A contemporary of Aquinas, he opposed several of the dominant theories of the time, and united with the current Aristotelian doctrines a strong infusion of Platonism.
Erdmann conjectures Thomas Aquinas, which is extremely improbable, as Thomas was unquestionably not the first of his order to study philosophy.
The principles of the great orthodox philosophers of the later scholastic period which begins in the 13th century, Albertus Magnus and Thomas Aquinas, were those of moderate realism.
The terms, therefore, were not invented by St Thomas Aquinas, and are not mere scholastic subtlety.
While Augustine describes miracles as " contra naturam quae nobis est nota," Aquinas without qualification defines them as praeter naturam," " supra et contra naturam."
In addition to all these he published Denkwiirdigkeiten aus der Geschichte des Christentums (1823-1824, 2 vols., 1825, 3 vols., 1846); Das Eine and Mannichf altige des christlichen Lebens (1840); papers on Plotinus, Thomas Aquinas, Theobald Thamer, Blaise Pascal, J.
The stricter theological training of the Roman Catholic clergy throughout the world on the lines laid down by St Thomas Aquinas was his first care, and to this end he founded in Rome and endowed an academy bearing the great schoolman's name, further devoting about £1 2,000 to the publication of a new and splendid edition of his works, the idea being that on this basis the later teaching of Catholic theologians and many of the speculations of modern thinkers could best be harmonized and brought into line.
In this second period the names of Albertus Magnus, Thomas Aquinas and Duns Scotus represent (in the 13th century and the first years of the 14th century) the culmination of Scholastic thought and its consolidation into system.
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.