By Rudi Te Velde
"Aquinas on God" offers an obtainable exploration of Thomas Aquinas' belief of God. concentrating on the "Summa Theologiae", the paintings containing Aquinas' so much systematic and entire exposition of the Christian doctrine of God, Rudi te Velde acquaints the reader with Aquinas' theological figuring out of God and the metaphysical rules and propositions which underlie his undertaking. Aquinas' notion of God isn't really handled as an remoted metaphysical doctrine, yet from the point of view of Aquinas' large theological view which underlies the scheme of the Summa. Readers attracted to Aquinas, ancient theology, metaphysics, and metaphysical discourse on God within the Christian culture will locate this new contribution to the experiences of Aquinas valuable.
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Extra info for Aquinas on God: The 'Divine Science' of the Summa Theologiae (Ashgate Studies in the History of Philosophical Theology)
The principal name of Christ, according to the prologue of the Tertia Pars, is saviour (salvator). Christ is the salvator ‘who has shown us, in himself, the way of truth (via veritatis)’ and ‘by whose sacraments we are led to salvation’. One has to conclude that the knowledge of sacred doctrine has three aspects: in the ﬁrst place a speculative aspect inasmuch as it treats of God (Prima Pars), second, a practical aspect inasmuch as it is concerned with the moral practice of human life in relation to its end (Secunda Pars) and third, a sacramental aspect inasmuch as Christ is the full and ﬁnal revelation of God through which man is led to his salvation in God (Tertia Pars).
The hybrid character of the scientia of sacred doctrine – partly practical, partly speculative – is rooted in the dynamics of divine revelation by means of which God makes himself known to man in his temporal and earthly existence (in statu viae), as the end of human life. To sum up, sacred doctrine teaches the knowledge of God revealed by God for the sake of man’s salvation; this knowledge is received by man in faith, through which 22 Aquinas on God he has a certain anticipatory foreknowledge of the ﬁnal and perfect knowledge of God, in which eternal happiness consists.
This is, as such, a well-known and accepted principle but never used by Thomas to explain the structure of the Summa. th. 7. See, for instance, Gilles Emery, who contends that although the Summa theologiae talks about God as the ‘beginning and end’, it is nevertheless the same structure of going-out and return that governs even here the thought of Thomas. ‘Trinity and Creation’, in R. van Nieuwenhove and J. 67. One may defend their equivalence, but it does not mean, in my view, that the circular movement of creation determines the threefold division of the Summa.
Aquinas on God: The 'Divine Science' of the Summa Theologiae (Ashgate Studies in the History of Philosophical Theology) by Rudi Te Velde