Truth Evident in the Many Beliefs of Al-Ghazali and Aquinas At first glance the words “Tradition” and “tradition” may appear to be identical concepts. Upon further study, examination, and contemplation, however, these two words differ in their precise definitions. “Tradition” carries more weight and meaning than the word “tradition.” Similarly, “Truth” and “truth” do not denote the exact same principle. In fact, philosophers and religious scholars have been debating the origins of the latter two doctrines since the Middle Ages. The major dispute associated with “Truth” with a capital T and “truth” with a lower-case “t” focuses around the field of study in which each is used. According to two prominent thinkers of the twelfth and thirteenth centuries, Truth is revealed through religion while truth can be reasoned with philosophy. Al-Ghazali and Thomas Aquinas both hold similar, basic views on the subjects of reason and faith that uncover absolute Truth. By way of relating to the practical and functional appeal of the common public, however, Aquinas provides the stronger position of thinking when compared to that of Al-Ghazali. Before an honest judgment can be made concerning the validity of Al-Ghazali’s and Aquinas’ arguments, one most first understand the basic line of reasoning of each thinker. From a very early age, Al-Ghazali devoted his life to the study of the origins of knowledge. He proclaims, “What I am looking for is the knowledge of what things really are” (Al-Ghazali 21). Al-Ghazali refers to this “certain knowledge” or “infallible knowledge” where “no doubt remains” as necessary Truths. The category of teaching that he chose to follow was a mystical brand of Islam called Sufism... ... middle of paper ... ...eded to be a great thinker. In the simplest form, Aquinas has provided greater support for the difference between Truth with a capital “T” and truth with a lower-case “t”. Works Cited Al-Ghazali. “On Skepticism.” The Faith and Practice of Al-Ghazali. Ed. W. Montgomery Watt. Oxford: Oneworld, 1994. 21-26. Aquinas, Thomas. “The Nature and Extent of Sacred Doctrine.” Summa Theologica. New York: Benzinger Brothers, 1915. Inglis, John. “Islamic Medieval Philosophy.” ASI 111. Sears Recital Hall, University of Dayton. 15 October 2002. McCarthy, R.J. Al-Ghazali: Deliverance from Error (Freedom and Fulfillment). Boston, 1980. 378-381. Perry, Marvin, Peden, Joseph, and Von Laue, Theodore, eds. “Medieval Learning: Synthesis of Reason and Christian Faith.” Sources of the Western Tradition. 5th ed. New York: Houghton Mifflin Co., 2003. 239.
Examining the two works against each other as if it were a debate makes it a bit clearer to compare. Aquinas, reveals his argument under the groundwork that there are essentially two methods of understanding the truth. One being that it can be surmised through reason an logic, and the other being via inner faith. On the surface at this point it could be argued that this ontological determination a bit less convoluted than Anselm, yet I tend to think it could be a bit more confusing. This is what leads him to the claim that the existence of God can be proven by reason alone or “a priori”. Stemming from this belief he formulated his Five Proofs or what he called the “Quinquae Viae”. The first of which is fairly simple based on the fact that something in motion had to have been moved. Agreeing that something set it in motion therefor there must have been a...
It is my view that God exists, and I think that Aquinas’ first two ways presents a
St. Thomas Aquinas presents five arguments to demonstrate the existence of God. However, this paper focuses on the fifth argument. The fifth argument is regarded as the Teleological Argument and states that things that lack intelligence act for some end or purpose. While the fifth argument satisfies God’s existence for Aquinas, some contemporary readers would argue that Aquinas neglects the laws of physics. Others argue that Aquinas allows a loophole in his argument so that the Catholic conception of God is not the only intelligent designer.
St. Thomas Aquinas was a Dominican professor that began teaching at the University of Paris in the year 1256, in theology. His works in the field of theology were greatly influenced by Aristotle as well as Plato. His main goal in the section of his writing, Summa Contra Gentiles, was to explain how magic was portrayed in the “natural world”. He was trying to show non-Christians, especially Muslims, how Catholic beliefs could be rationalized. All the documents of St. Aquinas’s that were paired together in the section of the book by the editors were detailed works that were seen as controversial back when they were first published. One of the works in this section, titled Commentary on the Four Books of Sentences: Sorcery and Exorcism, in the late twelfth century and early thirteenth century had actually been the most popularly used textbook in theology. Another piece of his work in the section, titled Summa theologiae: The Demons tempt man, was majorly used as a sort of handbook for those who were yearning to learn about theology. Through these works, and the other works in this section, he helped to explain the relationship between man and God. Although just briefly, Aquinas also discussed how demon interactions of any kind demanded a pact from both sides, which later brought up the question of witches.
Aquinas believes the God is the ultimate good. He also does not think that God and mankind should be comparable in terms of moral virtues. God never has obligations or duties at mankind does when it comes to divine goodness.
Al Ghazali studied Aristotelian philosophy in order to completely appreciate it and he then used the philosophers’ judgment to point out errors in the Aristotelian philosophies. Muslims in Al Ghazali’s time were concerned about the creation of the universe. He argued if we accept time as a creation of God, then God created time, has control to end time, time began when the world was created and will stop when the world ends. Al Ghazali contested Aristotelian philosophy that if God knew all the details this would imply an advantage in his spirit therefore there would be no change in everlasting knowledge. Consequently, Al Ghazali assisted adherents in the Middle Ages to understand; that God does know all the details and this does not imply an advantage in his spirit. To highlight God’s supremacy and ability to know all things Al Ghazali used what the Qur’an said about God being all
McAuliffe, J. et al (2003). With Reverence for the Word: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam. New York.
Aquinas says there are five ways to prove that God exists and one of them is through efficient causation. He starts with the premise that every effect we observe must have been caused by something else. This can be compared to the effect of a particular tree being caused by the planting of a particular seed that grew into that tree. Second, nothing that we observe could have caused itself. A particular tree could not have produced the particular seed that later grew into that tree. The existence of something before itself is contradictory and impossible. He then goes on to explain that if nothing caused itself then it must have been caused by something else that was also caused by something else and so on. If we continue to go up the chain of causes, however, it would seem that the chain of causes goes back to infinity.
Aquinas agrees with Avicenna on the topic of the real distinction. However, Aquinas differs on the theory essence and existence. Aquinas than transforms Avicenna’s doctrine of the Absolute Nature into abstraction, common nature and absolute essence.
Thomas Aquinas was a teacher of the Dominican Order and he taught that most matters of The Divine can be proved by natural human reason, while “Others were strictly ‘of faith’ in that they could be grasped only through divine revelation.” This was a new view on the faith and reason argument contradictory to both Abelard with his belief that faith should be based on human reason, and the Bernard of Clairvaux who argued that one should only need faith.
Wippel, J. (2000). The metaphysical thought of Thomas Aquinas. 1st ed. Washington, D.C.: Catholic University of America Press.
Scholars Press, Atlanta : 1991. Armand Maurer. Being and Knowing: Studies in Thomas Aquinas and Later Medieval Philosophers, Papers in Mediæval Studies, no. 10. Pontifical Institute of Mediæval Studies, Toronto : 1990. Thomas Aquinas.
1. al-Ghazali and Averroës’ conceptions of divine knowledge differ in significant ways. So much so that Averroës considered it appropriate to compose a document naming al-Ghazali’s thoughts as incoherent. Their concepts of causality led each to hold differing views of God.
Aquinas’s second response is that Sacred Doctrine deals with more important subject matter then other sciences and is therefore more important. All other sciences, he argues, indirectly seek the same goal, eternal blessedness, that sacred doctrine seeks directly. It is worth nothing...
Thomas Aquinas was born into a rather noble family although having it been split by Aristotle for 900 years. Born in 1225 in Roccasecca,Italy his father Landolph, count, of Aquinas his father sent him to Monte Castro. There he received care from the Benedictines as well as excelled above his pupils not only in academics but also virtue. After five years in the Monte Castro he then advanced to the University of Naples where he received a interest in contemporary monastic orders as well as continued his study of Aristotle. He also found a strong interest in those who chose to pursue a more spiritual life opposed to being more laid back with their spiritual views. In 1243 despite strong resignation from his family he joined the Dominican monastic order at Cologin. His parents went as far as sending impure women to break his spiritual virtue. However he was able to withstand these temptations and preserve his vocation. When that failed it is said that his parents then went out to kidnap him in order to minimize his spiritual belief. Following a year of imprisonment he was able to hold onto what the church and University taught him. Thomas Aquinas was able to receive gods gift of perfect chastity therefore receiving the nickname “Angelic Doctor”. From 1245 to 1252, St. Thomas Aquinas continued his studies with the Dominicans in Naples, Paris as well as Cologne. He was ordained into priesthood in Cologne, Germany, in 1250. He then went to teach theology at the University of Paris. Under the instruction of St. Albert the Great, St. Thomas Aquinas earned his doctorate in theology. Consistent with the holy hermit's prediction who predicted about St. Thomas Aquinas ...