Not only can we meaningfully apply positive predicates to God, some such predicates can be applied to God substantially, Thomas thinks (see, for example, ST Ia. q. 13, a. 2, respondeo). One applies a name substantially to x if that name refers to x in and of itself and not merely because of a relation that things other than x bear to x. For example, the terms “Creator” and “Lord” are not said substantially of God, Thomas thinks, since such locutions imply a relation between creatures and God, and, for Thomas, it is not necessary that God bring about creatures (God need not have created and so need not have been a Creator, a Lord, and so forth). Although we come to know God’s perfection, goodness, and wisdom through reflecting upon the existence of creatures, Thomas thinks we can know that predicates such as perfect, good, and wise apply to God substantially and do not simply denote a relation between God and creatures since, as we saw above, God is the absolutely first efficient cause of the perfection, goodness, and wisdom in creatures, and there cannot be more in the effect than in the cause.
Thomas thinks that we can not only know that God exists and what God is not by way of philosophy, but we can also know—insofar as we know God is the first efficient cause of creatures, exemplar formal cause of creatures, and final cause of creatures—that it is reasonable and meaningful to predicate of God certain positive perfections such as being, goodness, power, knowledge, life, will, and love. Nonetheless, in knowing that, for example, God is good is a correct and meaningful thing to say, we still do not know the essence of God, Thomas thinks, and so we do not know what God is good means with the clarity by which we know things such as triangles have three sides, mammals are animals, or this tree is flowering right now. Why this is the case will become clear in what follows.
On the other hand, if we merely equivocate on wise when we speak of John and God, then it would not be possible to know anything about God, which, as Thomas points out, is against the views of both Aristotle and the Apostle Paul, that is, both reason and faith. Rather, Thomas thinks we predicate wise of God and creatures in a manner between these two extremes; the term wise is not completely different in meaning when predicated of God and creatures, and this is enough for us to say we know something about the wisdom of God. Although we do name God from creatures, we know God’s manner of being wise super-exceeds the manner in which creatures are wise. It is correct to say, for example, God is wise, but because it is also correct to say God is wisdom itself, the wisdom of God is greater than human wisdom; in fact, it is greater than human beings can grasp in this life. That being said, we can grasp why it is that God’s wisdom is greater than we can grasp in this life, namely, because God is the simple, immutable, and timelessly eternal uncaused cause of creaturely perfections, including creaturely wisdom, and that is to know something very significant about God, Thomas thinks.
King Henry II of England has trouble with the Church. When the Archbishop of Canterbury dies, he has a brilliant idea. Rather than appoint another pious cleric loyal to Rome and the Church, he will appoint his old drinking and wenching buddy, Thomas Becket, technically a deacon of the church, to the post. Unfortunately, Becket takes the job seriously and provides abler opposition to Henry than his predecessors were able to do. This leads to the famous "Who will rid me of this turbulent priest?"
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When the incumbent archbishop Theobald died in 1161 Henry decided to advance his friend. He was ordained as a priest one week and appointed as a bishop the next. From this time on Thomas became very austere in his behavior, going barefoot and wearing a hair shirt. He became archbishop in August 1162. Gradually relations between the two former friends became strained as Thomas felt obliged to oppose the king’s wishes as when for instance Henry wished to bring the clergy under the secular court system. Thomas fled to Rome in 1164 and tried to resign his see, but the pope would not allow this. In early December 1170 Thomas returned home to England to a warm welcome. At this time certain bishops were to be excommunicated. Four knights arrived from France seeking the absolution of these clerics. This absolution Thomas refused to give and eventually they killed him on the 20th December. His death was greatly regretted by all, not least the king who 4 years later was still so affected that he did public penance eat the archbishop’s tomb.
Thomas Becket Essay - Paper Topics
sword's crushing blow extinguished the life of Thomas Becket, Archbishop of Canterbury, on a cold December evening as he struggled on the steps of his altar. The brutal event sent a tremor through Medieval Europe. Public opinion of the time and subsequent history have laid the blame for the murder at the feet of Becket's former close personal friend, King Henry II.
What does one learn at a school of martyrs? The art that fills the Chapel tribune reveals their secret. Tucked away from public viewing, the tribune is filled with gruesome images—scenes that juxtapose the horrible deaths of the young priestly martyrs and scenes from the life of Christ. It’s not for shock value, though. Seminarians would retreat to the tribune balcony to pray the Rosary. It could be said that the Rosary trained seminarians to be martyrs—not by any force of will, but by forming their minds. The mind that is conformed to the truth is strengthened by the virtues of Christ. These English priests became soldiers of Christ not by any physical agility, but by the long and patient training of their minds in the ways of truth. Contemplating the mysteries of the life of Christ—like the Incarnation—unites us with Christ. And the grace of Christ is more powerful than any soldier’s might.
Thomas Becket Essay ⋆ History Essay Examples - …
After the Nazi German occupation of France in 1940, Beckett joined the , in which he worked as a courier. On several occasions over the next two years he was nearly caught by the . In August 1942, his unit was betrayed and he and Suzanne fled south on foot to the safety of the small village of , in the in . There he continued to assist the Resistance by storing armaments in the back yard of his home. During the two years that Beckett stayed in Roussillon he indirectly helped the sabotage the German army in the Vaucluse mountains, though he rarely spoke about his wartime work in later life.