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...
Cobb, Paul. "Introduction." Ibn Munqidh, Usama. Book of Contemplation Islam and the Crusades. New York: Penguin Books, 2008. xv-xlii.
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.
Aquinas made an enormous effort to make logic and religion work together, ultimately choosing to drop his logical writing and commit himself to pursuing salvation. Aquinas’s efforts to link logic and his religion parallel today’s continued efforts to force religion into the sciences or to attempt the reverse. But his struggle also acted as a direct view into medieval western Christian culture; the western Christians repeatedly encountered problems in the academic realm with fitting Christianity and higher thinking together which, would occur for far longer than Aquinas’s time. But, if one looks at the struggle in less educated groups it mirrors Aquinas’s except, rather than fitting logic and religion together there is an effort to combine religions or religion and superstition together. Second to Aquinas as an example for religion’s effect was what I discovered whilst researching my presentation topic. I had been under the impression that, as in modern times, the medical focus would be anatomical or chemical. However, as most aspects of medieval culture are, the world of medicine was focused on the spirit. This spiritual focus remained through the middle ages and was catered to by humourism, astrology, and Christianity. While medicine’s focus did indeed limit it in some ways on a physical level, there were still great
McAuliffe, J. et al (2003). With Reverence for the Word: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam. New York.
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.
It is my view that God exists, and I think that Aquinas’ first two ways presents a
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
Wippel, J. (2000). The metaphysical thought of Thomas Aquinas. 1st ed. Washington, D.C.: Catholic University of America Press.
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 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 ...
Aquinas goes on to answer that challenge that, if philosophy based on Christianity is a science, it is a lesser science because it is less certain of its conclusions, having accepted them on faith. Aquinas responds to this argument in two parts. First, he argues that God’s revelation is more certain then what seems self-evident to humans because God, unlike humans, is omniscient. The only reason it seems less certain is because fully comprehending God’s level of certainty is beyond human abilities.
Aquinas and Augustine's showed their philosophies ,that were derived ancient philosophers, when they spoke of faith and reason, both of them tried to get there point out in there own way. Aquinas and Augustine both had one goal and and that was too prove that Christianity was somehow intertwined with philosophy and Both of them did just that, many people may or may not agree with these philosophies but it just depends on the type of person you are. Many people like to live off fact and know for certain, but like Aquinas and Augustine we all have our own philosophies, we choose what to believe and what not to believe. We are not machines nor are we controlled by one. We are after all humans and have free will, what we want to believe in is ours for the