Aquinas on God: The 'Divine Science' of the Summa Theologiae by Rudi Te Velde
By Rudi Te Velde
"Aquinas on God" offers an available exploration of Thomas Aquinas' notion of God. targeting the "Summa Theologiae", the paintings containing Aquinas' such a lot systematic and entire exposition of the Christian doctrine of God, Rudi te Velde acquaints the reader with Aquinas' theological knowing of God and the metaphysical ideas and propositions which underlie his venture. Aquinas' belief of God isn't handled as an remoted metaphysical doctrine, yet from the point of view of Aquinas' wide theological view which underlies the scheme of the Summa. Readers drawn to Aquinas, ancient theology, metaphysics, and metaphysical discourse on God within the Christian culture will locate this new contribution to the reports of Aquinas important.
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Additional resources for Aquinas on God: The 'Divine Science' of the Summa Theologiae (Ashgate Studies in the History of Philosophical Theology)
In this chapter I shall concentrate on the ﬁrst issue, the question of whether God exists (an Deus sit). The next chapter is devoted to the question concerning the essence of God (quid Deus sit). The Summa begins, thus, with the demonstration of the existence of God. In the third article of Question 2 Thomas provides ﬁve, extremely condensed, arguments which all point to the existence of a primary being, which is called ‘God’. These arguments are generally known under the title of the ‘Five Ways’ (quinque viae).
The quotation is from Augustine, De trinitate, XIV, 1. th. 8, ad 2. 36 For a good discussion of the Aristotelian notion of scientia, see Jenkins, Knowledge and Faith in Thomas Aquinas. th. 2: ‘…there are two kinds of sciences. There are some which proceed from principles known by the natural light of intelligence, such as arithmetic and geometry and the like. th. ’ 39 According to Chenu, it is essential for a science in the Aristotelian sense that it proceeds from principles which are per se nota.
Anal. 1. 30 In the prologue (see note 1) Thomas states that the Summa is intended for ‘beginners’ in theology (incipientes). This has raised much discussion in the literature as to whether Thomas had a not overly optimistic view about the capacity of his students to understand the Summa. In my view, however, this remark should not be interpreted as a reference to any speciﬁc audience of (probably highly gifted) students just beginning the study of theology. It means that the order of the work is methodologically conceived from the standpoint of one who begins.