Lecture 1: Medieval Synthesis
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1. Thomas Aquinas sought to reconcile faith and reason by arguing they are two means to the same truth, with some theological truths being beyond reason but not contradicting it. 2. He used Aristotelian philosophy, especially the concept of final causes or purpose, to support Christian doctrines. For example, he argued that sexual activity is meant for procreation within marriage according to our purpose. 3. Regarding transubstantiation, Aquinas acknowledged it is a unique kind of change that crosses the boundaries of Aristotelian substance and accident in order to affirm the theological doctrine while respecting philosophical principles of essence and existence.
![Book I, Ch. 1, “The Duty of the Sage” in Truth of the Catholic Faith
“According to common usage, which the Philosopher [Aristotle] believes should be
followed in the naming of things, those who impose order on things and govern them
well are called sage. However, in all that is governed or ordered for a purpose it is
necessary to derive the rules for this governing and order from that purpose. For each
and every thing is best arranged, when it is ordered in accordance with its purpose, and
that purpose is the good. “
“The ultimate purpose of all things is that intended by their first creator or mover, and the
first creator or mover of the universe is the Mind. It must therefore be that the ultimate
purpose of the universe is the Good of Mind; which is Truth, and that wisdom is
concerned above all with studying its purpose.”](https://image.slidesharecdn.com/lecture1-medievalsynthesis-120820062626-phpapp02/85/Lecture-1-Medieval-Synthesis-27-320.jpg)
![Book III, Ch. 122, “How Simple Fornication is a Sin According to Divine Law and that
Marriage is Natural” in Truth of the Catholic Faith
“Now God cares for everyone in accordance with his own good. Anyone’s good is what
furthers his goal [final cause], whereas evil is what diverts him from it. But as with the
whole, so also with the parts, each and every action of man must serve his purpose.
Semen, although superfluous for the preservation of the individual, is necessary for the
propagation of the species. It is true that other superfluities, such as excretion, urine,
sweat, and the like, are not necessary for anything and good only for emission.
However, this is not the only requirement for semen, but also that it be emitted for
procreation, which is the purpose of intercourse. Procreation is, however, in vain unless
it is followed by nutrition. Therefore the emission of semen should be regulated so that
both procreation and rearing can follow.”](https://image.slidesharecdn.com/lecture1-medievalsynthesis-120820062626-phpapp02/85/Lecture-1-Medieval-Synthesis-33-320.jpg)
Lecture 1: Medieval Synthesis
- 1. The Medieval Synthesis Scientific Revolutions, 1450-1750
- 2. THE ROMAN CATHOLIC CHURCH (1050-1200) Albigensians, a.k.a. Cathars Waldensians Francis of Assisi Gregory VII Urban II (1181-1226) (r. 1073-1085) (r. 1088-1099) Dominic (1170-1221) •College of Cardinals Pope excommunicates Clement III •Church asserts authority Henry IV (r. 1187-1091) over Milan Concordat of Worms (1076) (1122) Innocent III (1059) Henry IV absolved 2nd Lateran (1139) (r. 1198-1216) (1077) 1st Lateran (1123) 3rd Lateran (1179) Eastern Schism Dictatus Papae Urban II calls for (1054) (1075) crusade (1095) First Crusade Second Henry IV appoints Crusade Third (1095-1099) archbishop of Milan (1095-1099) Crusade (1072) (1189-1192) Gregory VII driven from Rome (1084) Henry IV excommunicated again (1080) Reconquista
- 3. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t
- 4. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs 1. used to explain how the world should be and 2. used to justify actions to make or keep it that way.
- 5. Ideologies . . . map the political and social worlds for us. We simply cannot do without them because we cannot act without making sense of the worlds we inhabit. Making sense, let it be said, does not always mean making good or right sense. But ideologies will often contain a lot of common sense. At any rate, political facts never speak for themselves. Through our diverse ideologies, we provide competing interpretations of what the facts might mean. Every interpretation, each ideology, is one such instance of imposing a pattern -- some form of structure or organization -- on how we read (and misread) political facts, events, occurrences, actions, on how we see images and hear voices. Ideological maps do not represent an objective, external reality. The patterns we impose, or adopt from others, do not have to be sophisticated, but without patter we remain clueless and uncomprehending, on the receiving end of ostensibly random bits of information without rhyme or reason. [Ideology: A Very Short Introduction (Oxford:5 Oxford University Press, 2003), 2-3.
- 6. We might also add that because ideologies are human fabrications in an attempt to impose order on the world, they are also the product of historical change. Thus, they are not stable or unchanging. To understand them, we have to examine them in their historical context. Likewise, there is a difference between an ideology that guides thought and an ideology that acts as an infallible dogmatism. 6
- 7. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology
- 8. Modern Medieval 1. Man OK 2. Life can be beautiful 3. Looks, physical pleasure, success, security, youth 4. PROGRESS
- 9. Modern Medieval 1. Man OK 1. Man sinful 2. Life can be beautiful 2. Life miserable 3. Looks, physical pleasure, 3. Looks, physical pleasure, success, security, youth security, youth don’t last 4. PROGRESS 4. Only true happiness in next world
- 10. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth 1. Revelation: OT, NT, Koran 2. Tradition: Prophets, Church Fathers, Church Councils 3. Reason: Classical philosophy a. Plato + Aristotle = Platistotle b. Religion faces with problem: “What is the relationship between revelation (faith) and reason?”
- 11. Ideas are real and matter is an illusion. 1st c. BCE mosaic from Pompeii, 124.545. Museo Archeologico Nazionale, Napoli
- 12. Ideas are real and matter is an illusion. What about matter though, Plato? 1st c. BCE mosaic from Pompeii, 124.545. Museo Archeologico Nazionale, Napoli
- 13. Plato Aristotle What makes a horse a horse? There is an ideal world of forms, and an ideal horse. But, no material horse can approach this ideal.
- 14. Plato Aristotle What makes a horse a horse? To know what the ideal horse is, we need to study all horses. From that we can extract the nature of “horsiness.”
- 15. Plato Aristotle What we are asking is: “What is the nature of Truth, and how can we understand it?”
- 16. Plato Aristotle What we are asking is: “What is the nature of reality, and how can we understand it?” Don’t forget about scripture!
- 17. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth 1. Revelation: OT, NT, Koran 2. Tradition: Prophets, Church Fathers, Church Councils 3. Reason: Classical philosophy a. Plato + Aristotle = Platistotle b. Religion faces with problem: “What is the relationship between revelation (faith) and reason?”
- 18. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth E. Can’t we just ignore classical philosophy and rely on scripture? After all, consider the problems it causes? 1. Ibn Sina, a.k.a. Avicenna (979-1073) a. Platisotler b. Early thinker concerned with the nature of reality c. Realists vs. nominalists
- 19. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs Modern vs. Medieval Ideology C. Sources of Truth D. Can’t we just ignore classical philosophy and rely on scripture? After all, consider the problems it causes? 1. Ibn Sina, a.k.a. Avicenna (979-1073) 2. Anselm (d. 1109) a. Application of reason to matters of faith b. Ontological Proof of God (1077-8)
- 20. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth E. Can’t we just ignore classical philosophy and rely on scripture? After all, consider the problems it causes? 1. Ibn Sina, a.k.a. Avicenna (979-1073) 2. Anselm (d. 1109) 3. Peter Abelard (1079-1141) a. Attempt to reconcile faith and reason through dialectic b. Sic et Non (e12th century)
- 21. I. The Problem of Orthodoxy A. Ideology: ideals that people in a society don’t necessarily follow, but feel guilty when they don’t B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth E. Can’t we just ignore classical philosophy and rely on scripture? After all, consider the problems it causes? 1. Ibn Sina, a.k.a. Avicenna (979-1073) 2. Anselm (d. 1109) 3. Peter Abelard (1079-1141) 4. Bernard of Clairvaux (1090-1153) a. Attack on Abelard b. Faith is not an opinion
- 22. I. The Problem of Orthodoxy A. Ideology B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth E. Can’t we just ignore classical philosophy and rely on scripture? After all, consider the problems it causes? 1. Ibn Sina, a.k.a. Avicenna (979-1073) 2. Anselm (d. 1109) 3. Peter Abelard (1079-1141) 4. Bernard of Clairvaux (1090-1153) 5. What about: a. What about Greco-Roman tradition? b. Does scripture explain all natural phenomena?
- 23. I. The Problem of Orthodoxy A. Ideology B. An ideology is a systematic set of ideas and/or beliefs C. Modern vs. Medieval Ideology D. Sources of Truth E. Can’t we just ignore classical philosophy and rely on scripture? After all, consider the problems it causes? 1. Ibn Sina, a.k.a. Avicenna (979-1073) 2. Anselm (d. 1109) 3. Peter Abelard (1079-1141) 4. Bernard of Clairvaux (1090-1153) 5. What about . . . ? 6. However, philosophy can be used to prop up faith, especially Plato (ideals, creator) and Aristotle (purpose, a.k.a. first cause and prime mover)
- 24. I. The Problem of Orthodoxy II. Medieval Synthesis: Faith and reason can work together A. Averroes (1126-1198) 1. Argued for a “double truth” one could come to separate truths through reason and through faith 2. Became very popular in the medieval schools despite the Church’s desire to suppress its influence
- 25. I. The Problem of Orthodoxy II. Medieval Synthesis: Faith and reason can work together B. Thomas Aquinas (1225-1270) 1. Reason and revelation are part of a single truth (natural truth / revealed truth) “double means” 2. Agreed with Moses-ben Maimon, a.k.a. Maimonides (1135-1204) that some things are beyond reason therefore, philosophy has to leave some things to faith 3. Man should use reason, but sin is why men can’t always succeed 4. Can use philosophy (esp. Aristotle) to clarify some mysteries of the Church Benozzo Gozzoli, Triumph of St. Thomas Aquinas (1471), Musée du Louvre, Paris
- 26. Book I, Ch. 3, “The Double Means of Asserting Truth about God” in Truth of the Catholic Faith “Since not every means of expressing the truth is the same – ‘the expert is to aim for as much accuracy as the nature of the thing permits,’ as was said by the Philosopher (Ethics 1.2). Now there is a double means of asserting truths about God, for there are some truths about God which are beyond the faculty of human reason, such as, that God is three and one, but there are others which philosophers guided by the light of natural reason can attain, such as that God exists and that God is one.”
- 27. Book I, Ch. 1, “The Duty of the Sage” in Truth of the Catholic Faith “According to common usage, which the Philosopher [Aristotle] believes should be followed in the naming of things, those who impose order on things and govern them well are called sage. However, in all that is governed or ordered for a purpose it is necessary to derive the rules for this governing and order from that purpose. For each and every thing is best arranged, when it is ordered in accordance with its purpose, and that purpose is the good. “ “The ultimate purpose of all things is that intended by their first creator or mover, and the first creator or mover of the universe is the Mind. It must therefore be that the ultimate purpose of the universe is the Good of Mind; which is Truth, and that wisdom is concerned above all with studying its purpose.”
- 28. Final Cause (or Purpose)
- 29. Final Cause (or Purpose)
- 30. Final Cause (or Purpose)
- 31. How do religion and philosophy work together?
- 32. What is sin?
- 33. Book III, Ch. 122, “How Simple Fornication is a Sin According to Divine Law and that Marriage is Natural” in Truth of the Catholic Faith “Now God cares for everyone in accordance with his own good. Anyone’s good is what furthers his goal [final cause], whereas evil is what diverts him from it. But as with the whole, so also with the parts, each and every action of man must serve his purpose. Semen, although superfluous for the preservation of the individual, is necessary for the propagation of the species. It is true that other superfluities, such as excretion, urine, sweat, and the like, are not necessary for anything and good only for emission. However, this is not the only requirement for semen, but also that it be emitted for procreation, which is the purpose of intercourse. Procreation is, however, in vain unless it is followed by nutrition. Therefore the emission of semen should be regulated so that both procreation and rearing can follow.”
- 34. Book III, Ch. 122, “How Simple Fornication is a Sin According to Divine Law and that Marriage is Natural” in Truth of the Catholic Faith “From which it is clear that all seminal emission in such a way that procreation cannot result is contrary to man’s good, and if done deliberately must be a sin. I am referring, however, to the method whereby procreation cannot follow by itself: every seminal emission, for example without the natural union of male and female. This type of sin is called unnatural. If, however, procreation cannot follow the emission of semen by accident, this is neither against nature or a sin, for example, if it happens that a woman is sterile.”
- 35. What about matters of belief?
- 36. The Nature of Reality Essence Essence Accident Accident
- 37. What about matters of belief?
- 38. Transubstantiation Essence Essence Accident Accident
- 39. Book IV, Ch. 63, “Solution to the Previous Difficulties and Particularly on the Changing of Bread into the Body of Christ” in Truth of the Catholic Faith “. . . It must be understood however that the above mentioned changing of bread into the body of Christ is a different mode from all changes in nature. For in any natural change, there remains a substance in which different forms succeed each other, either accidental ones as when white changes into black, or substantial ones air into fire. Hence they are termed changes of form. But in the change mentioned above crosses over into a substance, and the accidents remain. Hence this is termed a change of substance. In what way these accidental qualities persist and why must be scrutinized later. Now, however we must consider how a substance is changed into a substance, something which indeed nature cannot do, for all the operations of nature presuppose matter, through which substances are individuated. Nature cannot make this finger that finger. But matter is subject to divine power, by which it is brought into being. Hence by divine power it can come about that this individual substance is changed into that preexisting substance.”