|
The ''Summa contra Gentiles'', also known as the ''Summa contra Gentes'', is one of the best-known books by St Thomas Aquinas. It has traditionally been dated to around 1260-1264, though more recent scholarship places it towards the end of Thomas’ life, 1270-73 (see Murphy), around the same time as his best-known work, the ''Summa Theologica''. The work has occasioned much debate as to its purpose, its intended audience and its relationship to his other works. Thomas' works are divided into several categories: Scriptural commentaries, Aristotelian commentaries, opuscula (smaller works), disputed questions and theological syntheses. The ''Summa contra Gentiles'' is usually classified as a theological synthesis along with his earlier ''Commentary on the The Four Books of Sentences of Peter Lombard'' and the ''Summa Theologica'', although there are significant differences in scope and intent between all three of these works. The ''Summa contra Gentiles'' is often portrayed as an early missionary's manual or handbook. Whereas the ''Summa Theologiæ'' was written to explain the Christian faith to theology students, the ''Summa contra Gentiles'' is more apologetic in tone, as it was written to explain and defend the "Christian truth" in hostile situations against unbelievers, with arguments adapted to fit the intended circumstances of its use, each article refuting a certain heretical belief or proposition. Instead of a mere elucidation of the length and breadth of "Christian truth", Aquinas explains specific core articles of Christian belief. It was probably written to aid missionaries in explaining the Christian religion to and defending it against the Muslims and Jews, both of which, especially the former, had a strong Aristotelian philosophical tradition at the time.〔 ==Structure of the work== The ''Summa contra Gentiles'' is split roughly into two sections, books I-III (which cover truths that naturally are accessible to the human intellect), and book IV (which covers truths for which natural reason is inadequate, like the Trinity, Incarnation, Sacraments, and the Resurrection). More specifically, the first part of the work treats truths about God that are known by the natural capacities of the human intellect. Thomas argues that we can know that God exists, that God is one, that God is good from the power of unaided reason. Each of the three first books embodies a different way of exploring humanity's natural knowledge of God. Book I treats God in himself (his knowing and willing). Book II treats God in his so-called transitive action (action that goes out from him) and thus is a study of creation. Book III shows how, for Thomas, all created things have their end in God. Book IV can be seen to mirror the basic structure of books I-III, although it treats the issues from the perspective of revelation. Thus the first part of book IV treats God in himself (the Trinity), then God in his transitive action (the Incarnation and Sacraments), and then God as the end of all things (the Resurrection). The structure of the work has caused some controversy. Some Christians see an unnecessary division between divine truths and human truths. Thomas asserts, however, that the twofold division is solely due to the condition of human knowledge. In itself there is one truth, God's knowledge of himself. Humans, since we rely necessarily on the senses for natural knowledge, have two kinds of knowledge about God. One is exemplified by the gentiles' knowledge of God (what can be known by natural reason) and the other, those things that can only be known in the light of Christian revelation. Since Thomas treats what can be known about God in this bifurcated manner, many have called the ''Summa contra Gentiles'' (at least the first three books) his most philosophical work, insofar as we would understand that term today. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Summa contra Gentiles」の詳細全文を読む スポンサード リンク
|