By Mercedes Rubio
Thomas Aquinas wrote a textual content later often called Quaestio de attributis and ordered it inserted in an actual place of his Commentary at the Sentences of Peter Lombard more than a decade after composing this paintings. Aquinas assigned unheard of value to this article, during which he confronts the talk at the factor of the divine attributes that swept crucial centres of studying in 13th Century Europe and examines the solutions given to the matter by means of the representatives of the 4 mainstream colleges of his time: the Greek mystic Dionysius Areopagita, the Latin Saint Anselm of Canterbury, the Jewish rabbi Moses Maimonides and the Muslim thinker Ibn Sina.
This in-depth examine of Thomas Aquinas’ Quaestio de attributis (In I Sent., d. 2, q. 1, a. three) binds jointly the findings of earlier examine at the designated background of this article through reconstructing the ancient conditions surrounding its composition, indicates that the Quaestio contains Aquinas’ ultimate resolution to the dispute at the divine attributes, and punctiliously examines his interpretation of Maimonides’ place at the factor of the information of God by way of analysing this and different texts on the topic of it chronologically and doctrinally. The exam of the Quaestio reveals the historical past of Thomas Aquinas’ renewed curiosity in Maimonides’ place at the factor and brings to mild parts of Aquinas’ interpretation which are absent from his previous references to Maimonides. in addition, the chronological and doctrinal connection of the Quaestio de attributis to different Thomistic works with particular references to Maimonides permits a reconstruction of his complete method of Maimonides’ instructing at the hazard and volume of the information of God within the Guide of the confused and highlights where of Maimonides’ philosophical teachings in Thomas’ personal proposal in matters like "Being" because the right identify of God, the multiplicity of the divine names, the beatific imaginative and prescient within the afterlife, the reasons that hinder the guide of the multitude in divine issues and the function of religion and prophecy within the acquisition of the genuine wisdom of God during this lifestyles. The final bankruptcy examines the explanations at the back of Aquinas’ silencing of Maimonides’ identify whilst introducing his Five methods for the information of the lifestyles of God, even with the obvious relation among those and Maimonides’ Four Speculations. The research is done with an intensive appendix that incorporates the textual content of the Quaestio de attributis with an English translation and the serious variation of numerous chapters of the 13th Century Latin translation of the Guide of the puzzled known as Dux neutrorum
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Additional resources for Aquinas and Maimonides on the possibility of the knowledge of God: An examination of the quaestio de attributis
DISPUTE ON THE DIVINE ATTRIBUTES 27 Aquinas mentions Maimonides by name neither in the Responsio de 108 articulis nor in the Roman Commentary. However, the texts related to the divine attributes in these works can be considered the framework for his explicit revision of Maimonides’ position in the Quaestio de attributis. An explicit reference in this context constitutes a key for a correct evaluation of his place in the thought of Aquinas that illuminates the previous and subsequent quotations on the issue.
According to the other solution, the different names applied to God would be synonyms. , at the linguistic level only. This cannot be either, because it contradicts the real difference perceived between their meanings in the created world. Both at the ontological and at the linguistic level the preference is to be given to God, as the origin of all perfections and of their names. 45 The first opinion is that of Maimonides, as Aquinas confirms ten years later when he inserts the new article with an explicit analysis of Maimonides’ position.
Nom. t. 1, c. 4, col. ’ Et est sensus, quod nomina quae in laudem divinam sancti assumunt, secundum diversos divinitatis processus, quibus ipse Deus manifestatur, dividuntur. Ergo ista pluralitas non est ex parte Dei, sed ex parte diversorum effectuum, ex quibus intellectus noster Deum diversimode cognoscit et nominat. 68 Ibid. arg. 2: si aliquis videns Deum, intellexerit quod vidit, non ipsum vidit sed aliquid eorum quae sunt ejus. Si ergo praedicta nomina differunt secundum diversas rationes quas de eis intelleximus, istis rationibus nihil respondet quod in Deo sit, sed in his quae Dei sunt, scilicet creaturis.