By Paul O’Grady (auth.)

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He also notes how the whole discussion is shot through with theological assumptions. The very statement of atheism (so unremarkable today) is taken from scripture. 20. So Kerr’s claim is that with the whole text shot through with theological infrastructure, it must be mistaken to treat the arguments as purely philosophical ones. 37 A key text from Aquinas’s discussion of faith is used to make this claim. 2]. This means that when non-Christian philosophers say ‘God exists’, they mean something radically different from ‘God exists’ as uttered by a believer.

3ad5]. Jordan takes some case studies of how philosophical material gets changed in theological context into something new and different from its original source, often in Aristotle. The case is impressive, but not compelling. Firstly one might note that Aquinas accepts that philosophy and theology do exist as distinct disciplines – there is no blurring of disciplinary boundaries for him. The distinction is connected to the distinctions between reason and faith and also nature and grace, although not identical with them.

The University of Paris had Arts as its basic faculty, and as the century advanced, the course in the Arts faculty came to be nearly completely Aristotelian. The influx of Aristotelian texts, newly translated into Latin, seized the imagination of the thirteenth-century scholars. Logic, physics, ethics, metaphysics and biology were all investigated using Aristotle’s texts. The higher faculties were Law, Medicine and Theology, and Bologna, Montpellier and Paris were eminent in each of these respectively.

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