Aquina and Augustine

In: Philosophy and Psychology

Submitted By brodysaunt
Words 858
Pages 4
Aquinas and Augustine Essay

Individuals have their personal view of human nature and the ability to know “the good” and do “the good.” Augustine and Aquinas have their philosophy on human nature and the ability to know “the good” and do “the good.” Human nature is how we perceive the life of a human being and the characteristics that” make up” an individual. The ability to do well and know good depends on the individual and the goodness of God.
Thomas Aquinas was one of the most important world Christian theologians that lived in the middle ages. He created his philosophy of human nature. Within his perception of human nature, he considered the true perception of human nature. In Aquinas’s Summa Theologian, he expresses what it’s like to be human or the essential features. Based on his views he used characters of human being to define humans. Character exist in all human beings. According to Aquinas, to be a human being has physical and mental unit factors. This means that to be human there must be a body and soul. A human is not made up of more of each factor, it is equally united to form a human being based on Aquinas perception. Soul is considered to be the principle of life in a human being. All humans have a soul and a body but none are alike. Although some of them are similar. Before Aquinas made his perception of human nature, he took in consideration Aristotelian conception of souls. This means that Aquinas considers a soul to be “the first principle of life in those things in our world which live”. Living beings fall within three categories based on Aquinas views. These categories are either a plant, a (non-rational) animal, or a human being. Overall Aquinas view is that the soul and human body makes up a human being. If both fail, it is the result of death. (Conn, 2012)
Augustine’s views on human nature are somewhat different than Thomas Aquinas.…...

Similar Documents

Aquinas Unlawful

...Age limit? I’m a responsible citizen, so I follow the laws our country expects us to follow. However, I don’t think we should follow the law stating we must be 21 years or older to drink alcohol. First of all, our countries military is 18 years or older. Meaning, we have 18 year olds fighting for our freedom whom are declared responsible enough by our government to not only handle live firearms but end a persons life with said firearm. If our government believes them to be responsible enough for that then they should be responsible enough to consume alcohol. However, that has nothing to do with why Aquinas wouldn‘t agree with following this law. Aquinas believes a law should preserve life and ward off its obstacles. Not for the individual, but for the common good of all people. So I must ask myself, does putting an age limit on alcohol consumption help preserve life and ward off its obstacles for the common good? The answer is no. In no way does telling us when we can and can’t consume alcohol preserve life or ward off obstacles for the common good. When you consume alcohol you are the only one consuming this alcohol. You aren’t forcing anyone else to consume this alcohol. So, if you were to consume too much you would only be effecting yourself. If you were to do something stupid while under the influence you wouldn’t be effecting the population as a whole. As humans, in order to keep the human race going we need to reproduce. To aid in the success of keeping our race......

Words: 703 - Pages: 3

Buddha and Aquinas

...Buddha and St. Thomas Aquinas Western philosophy and Eastern philosophy differ in many different ways. Western philosophy was mostly based on logic whereas Eastern philosophy was more spiritual and often focused on achieving serenity within one’s self. Though they had very different foundations, there are some similarities that occur within individual philosophers. Buddha is one of the most famous philosophers of all time and greatly influenced all of Eastern philosophy. Saint Thomas Aquinas was one of few philosophers that believed in God and the more logical aspects of Western philosophies. Those these two philosophers seem very different upon initial inspection, similarities arise when you delve further into their beliefs. Buddha and Aquinas had some similar beliefs on actions. Thomas Aquinas believed that the intention behind a person’s action determines whether or not that action is morally good or bad. Buddha believed the same that the intention of an action determines whether or not that action is good or bad. Buddha’s belief is backed up by his eightfold path under the “Right Action” rule. Also, though they both held widely different beliefs on the afterlife and what happened once one died, they did seem to have similar thoughts on how people should behave in order to achieve the best possible afterlife possibility. Saint Thomas Aquinas believed that there was a natural law that guides us to our natural goal-happiness on earth. He thought that human law-laws......

Words: 795 - Pages: 4

Augustine as Mentor

...Book Review: Augustine as Mentor: A Model for Preparing Spiritual Leaders “Many pastors today...are struggling in isolation without a pastor to nurture their souls.” The need for all spiritual leaders to have others discipling them is crucial. Smither deeply desires for his readers to gain an understanding on what it truly means to be a disciple. Mentorship starts with a Jesus based plan, Augustine uses this plan in his forty year ministry and Smither captures Augustine’s life with diligence and precision. Smither’s study of Augustine is thoroughly and chronologically sound and filled with numerous early church spiritual leaders but he fails to apply how Augustine and his principles can be used in shepherding the Lord’s flock. Short summary Smither’s text is focused on mentoring spiritual leaders. He does this first by describing mentoring in the first century. With a sincere focus on how Jesus mentored the Twelve and how Paul mentored his coworkers in the mission field. How Jesus mentored is summarized in the following eight mentoring strategies: the group context, mentoring as a disciple, the selecting process, the mentor-disciple relationship, sound teaching, modeling and involving in ministry, releasing to ministry, and resourcing leaders. Jesus’ example of mentorship showed the example in which many third and fourth century church leaders used to guide the spiritual leaders in that generation. Smither uses an extensive list of letters from presbyters, bishops,......

Words: 1351 - Pages: 6

Saint Augustine

...Augustine states continuously that he was not yet in love, but was in love with love. This statement doesn't make sense to me. I don't believe that someone can be in love with something, if he or she doesn't understand what love is. "I was not yet in love, but I was in love with love, and from the very depth of my need hated myself for not more keenly feeling the need." (pg. 35) How can Augustine hate himself if he doesn't know what loves feel like? I think a lot of Augustine's statements about love are interesting. Augustine has some very good points about love, but he contradicts himself also. Is Augustine saying he wasn't in love or he doesn't understand love? Both of these statements make me wonder how can he be in love with love, if he isn't in love. After stating this, Augustine continues to support his statement by talking about friendship. Is the friendship Augustine mentions lustful or sincerely about love? "Thus I polluted the stream of friendship with the filth of unclean desire and sullied its limpidity with the hell of lust." (pg. 35) Obviously Augustine is letting the idea of love turn straight to lust. He talks about unclean desires, but he says he wants to be clean and courtly. Maybe Augustine has the wrong idea about love. Love is when you care deeply about someone and will do anything for them. Thinking about sexual desires and physical attractions are defining lustful ideas. Is Augustine talking about different kinds of love? Augustine states that he......

Words: 986 - Pages: 4

St. Augustine

...Platonism St. Augustine is one of the towering figures of medieval philosophy. Augustine had a huge influence on the modern period with people including Descartes and Malebranche. One of the main focal points in his life comes in 387 AD, when his conversion to Christianity takes place. In Augustine’s conversion to Christianity, he evolved a different approach to thinking. When Augustine writes about the Manicheans, he tends to focus on their materialism, substantive dualism, and their identification of the human soul as a particle of the Light. These three key qualifications from Platonism provide Augustine with a philosophical framework for both the medieval and modern periods. In the Confessions, Augustine gives his most extensive discussion of the books of the Platonists. In the Confessions, he makes clear that his previous thinking was dominated by common- sense materialism. It was the books of the Platonists that first made it possible for him to conceive the possibility of a non-physical substance. It did provide him however with a non- Manichean solution to the problem of the origin of evil. In addition, the books of the Platonists provided him with a framework where he plotted the human condition. According to Augustine the framework for Platonists can account for the difficulties with which life brings about to us, in the same aspect it offers a theory that the highest ethical goal is happiness and personal well- being. In this account, Augustine is talking......

Words: 1321 - Pages: 6

Augustine

...Augustine began to distance himself from Manicheism soon after he moved toRome, which he had been interested in since he was a teenager, in 372. As he went through a difficult period in his life, which contributed to his increasingly disinterest with Manicheism, the Academics, the disciples of Arcesilaus and the New Academy briefly engaged him with the skeptical view. This viewpoint was that everything was a matter of doubt and asserted that we can know nothing for certain. The main argument within this essay is to ask whether Augustine, from previously being tempted by skepticism, managed to overcome this through his writing, and whether his dismissal of skepticism holds up as a major criticism for others. After his conversion, he wrote Contra Academicos 386-387, focused mainly on arguments against skepticism and the ability to have knowledge. His ultimate victory over the attraction of skepticism he expressed within this, and laid claim that we can ultimately possess knowledge. In the Contra Academicos Augustine writes of wisdom leading to happiness, and knowledge of truth to wisdom. The version of skepticism that Augustine takes from Cicero’s Academic books is that adopted by Cicero himself. The skepticism Augustine concerns himself is the form it took in the Platonic ‘New’ Academy from the middle of the third century, to which the key figure was Arcesilaus in the earliest stages, to the middle of the first century where Carneades came to prominence in the middle of......

Words: 370 - Pages: 2

Augustine as Mentor

...Book Review on Augustine as Mentor CHHI 520D18 LUO (Fall 2013) Church History I Liberty Baptist Theological Seminary Reed E. Harvey (ID# 24867788) December 16, 2013 THESIS STATEMENT Determine whether the mentoring approach used by Augustine, an Early Church Father is yet relevant for today’s church. TABLE OF CONTENTS I. Introduction …………….……………………….………………………………….…4 II. Brief Summary ……….…………………………………………….………………...4 III. Critical Interaction ………………………………………………………………….6 IV. Conclusion ……………………………………………………………………………7 Working Bibliography …………………………………………………………………...9 I. Introduction This review will provide a summarization and critical interaction with the text: Augustine as Mentor authored by Edward L. Smither. Smither is associate professor of Church History and Intercultural Studies at Liberty Baptist Theological Seminary. Other areas of scholarly interest include the Early Church, evangelical missions among Arabs and the history of missions. The thesis of this text is, “that Augustine effectively mentored spiritual leaders and set them apart for needed ministries in the church.” II. Brief Summary Smither sets the table for this text through an in-depth analysis and look at mentoring in the first century. Special emphasis centered on mentoring done by Jesus with the Disciples as found in the Gospels and with the Apostle Paul from the book of Acts and Paul’s epistles.......

Words: 1294 - Pages: 6

St. Thomas Aquinas

...St.  Thomas  Aquinas  (c.  1225-­‐1274)   Biographical  Note     St.  Thomas  Aquinas  was  born  in  1225  at  the  castle  of  Roccasecca  in  the  Neapolitan   territory.  It  is  believed  that  the  castle  belonged  to  Aquinas’  father.  Thomas  Aquinas’  father   was  Count  Landulf  of  an  Italian  family,  however,  his  father  did  not  come  from  the  high   power  branch  of  the  family  but  simply  held  the  title.  Aquinas’  mother  was  Countess   Theodora  of  Theate,  comes  from  the  Rossi  branch  of  the  Neapolitan  Caracciolo  family,   which  is  a  noble  Norman  descent.     Aquinas  began  his  early  education  at  age  of  five  in  the  monastery  of  Monte  Cassino.  Later,   Aquinas  spent  some  time  studying  in  Naples.  Around  1243,  Aquinas  decided  to  join  the   Dominican  order;  however,  his  brothers  brought  him  back  to  his  parents  on  his  way  to   Rome  because  his  family  is  opposed  to  the  Dominican  order.  Aquinas  was  held  in  the  castle   of  S.  Giovanni...

Words: 1919 - Pages: 8

Thomas Aquinas

...BACKGROUND St. Thomas Aquinas was philosopher and theologian. Hewas born circa 1225 in Roccasecca, Italy. He is the son of Landulph, count of Aquino and his mother, Theodora, countess of Teano. Thomas had eight siblings, and was the youngest child. Though Thomas's family members were descendants of Emperors Frederick I and Henry VI, they were considered to be of lower nobility. Combining the theological principles of faith with the philosophical principles of reason, he ranked among the most influential thinkers of medieval Scholasticism. An authority of the Roman Catholic Church and a prolific writer. In January 1274, St. Thomas Aquinas embarked on a trip to Lyon, France, on foot to serve on the Second Council, but never made it there. Along the way, he fell ill at the Cistercian monastery of Fossanova, Italy. The monks wanted St. Thomas Aquinas to stay at the castle, but, sensing that his death was near, Thomas preferred to remain at the monastery, saying, "If the Lord wishes to take me away, it is better that I be found in a religious house than in the dwelling of a layperson." On his deathbed, St. Thomas Aquinas uttered his last words to the Cistercian monks who had so graciously attended him: "This is my rest forever and ever: Here will I dwell for I have chosen it." (Psalm 131:14) Often called "The Universal Teacher," St. Thomas Aquinas died at the monastery of Fossanova on March 7, 1274. He canonized by Pope John XXII in 1323. Source:......

Words: 1314 - Pages: 6

Aquinas on Charity

...There is an important relationship between knowledge and charity – that is, the knowledge of God possessed by the human creature and the connection it has to those developed acts of human charity (made possible partly because of that knowledge). First we can look at charity, briefly how it is in us and what it is in itself, and ultimately how its possession by the human creature is different from knowledge of God; second, we can suggest specific social implications that Aquinas’ account of charity is likely to have. How do we, as human creatures, go about acquiring charity? Charity itself is “not given [to us] according to natural capacities but according to the will of the Spirit distributing his own gifts…it altogether transcends human nature, [and] does not depend on any natural virtue, but solely on the grace of the Holy Spirit who infuses it” (Summa Theologica, II-II. Q. 24, 3). Charity, in this sense, is a part of our being; it is “based on a communication of a supernatural kind” – our communication with God (Summa Theologica, II-II. Q. 24, 2). Charity itself is infused in us, and “resides in the will” (Summa Theologica, II-II. Q. 24, 1). Moreover, it is necessary, if we are to love God properly, that “charity be infused into our hearts,” “because our affections are naturally inclined to what we see” and correcting these natural inclinations requires the prior will of God (Summa Theologica, II-II. Q. 24, 2). This prior will is of the utmost importance......

Words: 2518 - Pages: 11

Kant and Aquinas

...Thomas Aquinas was an Italian priest who were the pioneers of theological teachings and famous for his Eucharistic hymns in church. Aquinas is a distinguished saint honored by the Catholic Church for his contributions in natural reasoning and several teachings of theology. The papal that undergo training go through his teachings and the pope of the Catholic Church has ordained him as the doctor of the church and the greatest philosopher and theologician of all times. Aquinas was considered a philosopher by his mates but he strongly objected and criticized other philosophers who pagans that the missed the massive wisdom available in the Christian revelations. Immanuel Kant was a German philosopher who formulated the theory of ethical deontology (Fagothey) Kant was a strong proponent of enlightenment rationalism which basically meant that for something to be good , it must be from a good will so and that the action just follows the will and the moral law. He also perpetrated the principle of universibility and strongly believed that for an action to be permissible by the society, must equally apply to all the people in the same manner and not biased. He also believed in the theories of perfect and imperfect duty and advocated that the perfect duty should an obvious thing in the eyes of the humanity such as committing murder is a criminal to both the mind and the soul and can be referred as a perfect duty. Imperfect duty such charitable works can be substantiated and simply......

Words: 686 - Pages: 3

Thomas Aquinas

...THOMAS AQUINAS Introduction Saint Thomas Aquinas is one of the most famous saints of the Catholic Church. He is called a 'Doctor of the Church' and was a theologian, and philosopher. His parents sent him to a monastery when he was five years old and his teachers were surprised by how quickly he learned and his great faith. But when Thomas announced that he wanted to become a Dominican, his family tried to stop him. His brothers captured him and locked him up in a castle. His mother, sister and brothers kept him there for two years. Thomas was a very big man with a kind and humble manner. Because he didn't talk very much, people thought he was stupid and therefore called him 'the ox.' When they heard him preach, however, everyone realized how wise Thomas really was. After he became a priest, Thomas studied in Paris and taught at universities in many cities of Europe. He wrote more than 40 books and several beautiful hymns. All of his work praises God and helped many people understand faith better. At the end of his life, Saint Thomas stopped writing and he had a vision of Heaven. Because of this experience, Thomas decided that compared to the great glory of God, his writing was 'like straw.' Three months later, on his way to see the Pope, he died. Thomas Aquinas’ Early Life and Eduacation He was born in Italy in 1225, the son of a count. When he was five years old, his parents send him to study with the Benedictines of Monte Casino. There, and later at the......

Words: 2468 - Pages: 10

St. Augustine

...Chapter IV. Doctrine of Knowledge Problems of Epistemology The first philosophical problem confronted by Augustine after his conversion was the problem of knowledge in a twofold perspective. * Whether we know the truth. * How we know the truth. The first response to the first problem is a severe critique of skepticism. His response to the second problem is the doctrine of illumination, which substituted the platonic doctrine of the reminiscence and which the Aristotelian doctrine of abstraction. A. CRITIQUE OF SCEPTICISM: MAN KNOWS TRUTH * Augustine shows that man can know the truths with firmness, such as his principle of non contradiction and of course his own existence. No one can doubt his own existence, because the doubt itself is the proof of existence. Meaning how a person will doubt something that doesn’t exist, everything that is doubted it is existing. When one doubted something meaning he doubts an existing object. * “I am most certain” St. Augustine states, “of my being, knowing and loving; nor do I fear the arguments against these truths of the academics, who say, ‘and what you deceive yourself ‘if I deceive myself that means that I am, I exist. Certainly he who does not exist cannot deceive himself; if I deceive myself then through this very fact I am. Since I exist, from the moment in which I deceive myself, how can I deceive myself about my being when I am certain that I am, through the fact itself that I deceive myself?......

Words: 2273 - Pages: 10

Thomas Aquinas

...philosophers that have shaped our knowledge and understanding of the scriptures. In the following paragraphs we will examine the philosopher Thomas Aquinas. Thomas had a way of understanding God that you may or may not agree with but hopefully will learn about him in the paragraphs ahead. Thomas Aquinas was an Italian Dominican theologian and philosopher that is believed by many to be one of the most influential thinkers of Scholasticism and is also know as the father of the Thomistic school of theology. Thomas Aquinas was born in the year 1225 in Roccasecca, in the Kingdom of Sicily also know as present day Italy. He combined the theological principles with the principles of reason and he is ranked by many as one of the most influential thinkers of medieval Scholasticism. Thomas was the son Landulf of Aquino and is believed to be born in his father’s castle. At the age of five Thomas began his education at Monte Cassino to train among Benedictine monks. He remained there until he was around the age of 13 when political tempers began to flare and that forced him to move to Naples. It was while he was studying at the Benedictine house in Naples that he was introduced to the work of Aristotle, Averroes and Maimondies, all of these philosophers made a great influence on his theological philosophy. In 1245 Aquinas was asked to be part of the Dominican religious and he accepted against his families will. By doing this he choose to live a life of poverty......

Words: 2371 - Pages: 10

Aquinas Sensation

...Erisa Hysi Human Philosophy 1311 Sept 07th, 2015 In the 17th question, Article 2, Aquinas is trying to answer the questions related to Falsity, its existence, and the relation to the truth. The question in the second article is more specific if the falsity exist in the sense. The view that Aquinas takes is a different view than the one that sees falsity as in interpretation of our sense data rather in the sense data themselves. Aquinas see falsity exist in the sense only to the extent that truth exists in them too. He says that falsity should be looked for in the senses only to the extent that the truth exists in them, so that we can only say that falsity exists in the senses when they apprehend things otherwise than they actually are. 1 The three ways that Aquinas identifies the likeness of a thing exist in the sense are; primarily and its own nature, secondly and its own nature, and accidentally. The argument that Aquinas arise is that senses can operate in many more ways than simply the apprehension of primary sensation. He seems to be arguing that senses are capable of preprocessing primitive sense data before presented to the intellect. Falsity can exist in the sense only when the sense organ itself is not working properly as he stated in the article: “Hence, for instance, it happens that on account of an unhealthy tongue sweet seems bitter to a sick person” In this case the sense organ itself is not receiving the sensible form correctly. Also,......

Words: 466 - Pages: 2