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By Mercedes Rubio

Thomas Aquinas wrote a textual content later often called Quaestio de attributis and ordered it inserted in an exact position of his Commentary at the Sentences of Peter Lombard more than a decade after composing this paintings. Aquinas assigned unprecedented value to this article, during which he confronts the controversy at the factor of the divine attributes that swept an important centres of studying in 13th Century Europe and examines the solutions given to the matter by way of the representatives of the 4 mainstream faculties 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 research of Thomas Aquinas’ Quaestio de attributis (In I Sent., d. 2, q. 1, a. three) binds jointly the findings of prior learn at the specified background of this article by way of reconstructing the ancient conditions surrounding its composition, indicates that the Quaestio contains Aquinas’ ultimate solution to the dispute at the divine attributes, and punctiliously examines his interpretation of Maimonides’ place at the factor of the data of God through analysing this and different texts regarding it chronologically and doctrinally. The exam of the Quaestio reveals the heritage of Thomas Aquinas’ renewed curiosity in Maimonides’ place at the factor and brings to gentle components of Aquinas’ interpretation which are absent from his previous references to Maimonides. furthermore, the chronological and doctrinal connection of the Quaestio de attributis to different Thomistic works with particular references to Maimonides allows a reconstruction of his complete method of Maimonides’ instructing at the probability and quantity of the information of God within the Guide of the puzzled and highlights where of Maimonides’ philosophical teachings in Thomas’ personal proposal in concerns like "Being" because the right identify of God, the multiplicity of the divine names, the beatific imaginative and prescient within the afterlife, the explanations that hinder the guide of the multitude in divine concerns and the position 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, despite the obvious relation among those and Maimonides’ Four Speculations. The examine is done with an intensive appendix that comes with 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 at a loss for words known as Dux neutrorum

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Extra resources for Aquinas and Maimonides on the possibility of the knowledge of God: An examination of the quaestio de attributis

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The attack against Tarantasia was not isolated, but one more chapter in a long history of public debate on various doctrinal issues that often evolved in the form of personal accusations. 34 Following this condemnation, the Chapter General of the Dominican order of 1244 admonished the Dominican teachers not to teach “new doctrines” but only the most common and 32 For a detailed analysis of Aquinas’ interpretation of the position of Peter of Tarantasia on the divine attributes in the Responsio de 108 articulis, cf.

Aquinas also analyzes two prior answers to the problem. , at the ontological level of the created world. This interpretation which “some” uphold — he explains — is unacceptable because it overturns the nature of the relation of causality, according to which the cause owns the precedence for any natural property found in the effect. There is a hierarchy in the way two terms of a relation of causality are considered. In this kind of relation, it is the cause which is the origin of the 32 AQUINAS AND MAIMONIDES name attributed to the effect and not the effect that originates the attribution of an essential name to the cause.

1, a. 2, Solutio: Quidam autem dicunt, quod ista attributa non differunt nisi penes connotata in creaturis, quod non potest esse; tum quia causa non habet aliquid ab effectu, sed e converso: unde Deus non dicitur sapiens quia ab eo est sapientia, sed potius res creata dicitur sapiens inquantum imitatur divinam sapientiam. Tum quia ab aeterno creaturis non existentibus, etiamsi nunquam futurae fuissent, fuit verum dicere, quod est sapiens, bonus, et huiusmodi. Nec idem omnino significaretur per unum et per aliud, sicut idem significatur per nomina synonyma.

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