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By Mercedes Rubio

Thomas Aquinas wrote a textual content later referred to as Quaestio de attributis and ordered it inserted in an actual situation of his Commentary at the Sentences of Peter Lombard more than a decade after composing this paintings. Aquinas assigned remarkable value to this article, during which he confronts the talk 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 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 particular historical past of this article by way of reconstructing the old situations surrounding its composition, indicates that the Quaestio contains Aquinas’ ultimate solution to the dispute at the divine attributes, and carefully examines his interpretation of Maimonides’ place at the factor of the data of God through analysing this and different texts relating to it chronologically and doctrinally. The exam of the Quaestio reveals the history of Thomas Aquinas’ renewed curiosity in Maimonides’ place at the factor and brings to gentle parts of Aquinas’ interpretation which are absent from his prior references to Maimonides. additionally, the chronological and doctrinal connection of the Quaestio de attributis to different Thomistic works with particular references to Maimonides permits a reconstruction of his accomplished method of Maimonides’ educating at the threat and volume of the data of God within the Guide of the puzzled and highlights where of Maimonides’ philosophical teachings in Thomas’ personal concept 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 factors that hinder the guide of the multitude in divine issues and the position of religion and prophecy within the acquisition of the real wisdom of God during this lifestyles. The final bankruptcy examines the explanations in the back of Aquinas’ silencing of Maimonides’ identify while introducing his Five methods for the data of the lifestyles of God, even with the obvious relation among those and Maimonides’ Four Speculations. The learn is done with an intensive appendix that incorporates the textual content of the Quaestio de attributis with an English translation and the severe version of numerous chapters of the 13th Century Latin translation of the Guide of the puzzled known as Dux neutrorum

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

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Matter or nothingness, however, originates imperfection. Any perfection found in creatures is found in God most truthfully, but according to the divine way. Every perfection is in God most truthfully. Since one thing is the true notion (ratio) of wisdom, and another the true notion of goodness, it behooves that these attributes differ in Him due to their notions (ratione), because they are truly simple in Him according to the divine way, being the same in Him (idem in re). And this because being diverse in creatures, they are in God as in one, inasmuch as they are in Him in a more excellent way.

35 St. 36 This widespread atmosphere of mutual accusations of teaching heretical doctrines was fueled by the irruption of a vast body of philosophical and scientific literature of Arabic and Greek origin, newly translated and previously inaccessible to the Christian West, that reached the Arts and Theology Faculties of the University of Paris and prompted the ecclesiastical authorities to take some defensive measures until the contents of these works could be assessed. Thomas taught as Master of Theology at Paris University during the period 1252-1259, and after his brief sojourn in Italy he was summoned back to teach in 1269-1272.

Ergo istae rationes, secundum quod in Deo sunt, non sunt plures. 72 Ibid. arg. 5: Praeterea, illud quod in se est unum omnibus modis, non est radix alicujus multitudinis in eo existentis. Sed essentia divina est una omnibus modis, quia est summe una. Ergo non potest esse radix alicujus multitudinis in ea existentis. Pluralitas ergo dictarum rationum non radicatur in essentia divina sed in intellectu tantum. 73 Ibid. arg. 6: Praeterea, Damascenus dicit quod in Deo omnia sunt unum praeter ingenerationem et generationem, et processionem.

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