By Rudi Te Velde
"Aquinas on God" provides an obtainable exploration of Thomas Aquinas' perception of God. concentrating on the "Summa Theologiae", the paintings containing Aquinas' so much systematic and whole exposition of the Christian doctrine of God, Rudi te Velde acquaints the reader with Aquinas' theological knowing 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 viewpoint of Aquinas' large theological view which underlies the scheme of the Summa. Readers drawn to Aquinas, ancient theology, metaphysics, and metaphysical discourse on God within the Christian culture will locate this new contribution to the reviews of Aquinas important.
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Additional info for Aquinas on God: The 'Divine Science' of the Summa Theologiae (Ashgate Studies in the History of Philosophical Theology)
Thomas is fully aware of the fact that the discursive form of demonstration does not beﬁt the simple mode of being of God. Finally, I shall discuss and analyse one of the Five Ways in particular, namely the ﬁrst way, which is based on motion. This argument, taken from Aristotle’s Physics, has occasioned a discussion in the literature about whether it is a physical argument or a genuinely metaphysical one. In my interpretation, the First Way must be read as showing the necessity of transcending the physical realm of motion towards its metaphysical cause.
He emphasizes that for Thomas sacra doctrina is, ﬁrst of all, teaching which saves. th. 90. God as an externally moving principle is contrasted with God who as the Creator is immanently active in the operation of nature. th. 4 (whether sacred doctrine is a practical science). See John 1:14: ‘vidimus eum plenum gratiam et veritatis’. This passage is frequently cited by Thomas. We shall return to the theme of grace in Chapter 6. See also te Velde, ‘Understanding the Scientia of Faith: Reason and Faith in Aquinas’s Summa theologiae’, in F.
I-II, prol. 90. 5 ad 2: ‘Thus by the one art of the Divine governor, various things are variously governed according to their variety. ’ In the Secunda Pars God is addressed in his role of actor in relation to man being himself a rational and free agent. Insofar as the rational agency of man is exercised within history, God enters through revelation into human history by means of law and grace. Thus while the First Part deals with Creation, the Second Part can be assigned to Revelation (and the Third Part to Salvation).