By Paul O’Grady (auth.)
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30 The action of God in the world does not take away from the proper functioning of the world, even though the proper functioning of the world is itself ultimately dependent on God. Likewise faith does not contradict or obliterate reason. It follows that theology does not wipe out philosophy. While he holds that it is the case that in certain contexts water gets turned into wine, it does not follow that wine and water coalesce in all contexts – they remain separate, and water is not devalued by not being wine.
41 Issues such as coherence, explanatory power and relation to pre-theoretical intuitions play a large role in contemporary epistemology. So if the five ways are interpreted as having theological concepts built into them, it is still epistemologically interesting to examine their logical structure and relationship to other beliefs. 42 That is, even though such chains of argument may not psychologically cause belief, it is still worthwhile to examine the logical structure of that belief, how it is supported by other beliefs.
The Dominicans had attached themselves to the universities and, especially at Paris, had attracted into their number many of the leading teachers at the university. One of these was Albert the Great (1206–1280; Latin: Albertus Magnus), a German. He took on Aquinas as his student, and brought him to Cologne where he was charged with setting up a new Studium (house of studies) for the order. Albert was a champion of Aristotle, and he continued the work, begun in Naples, of inducting Aquinas into Aristotelian philosophy.
Aquinas’s Philosophy of Religion by Paul O’Grady (auth.)