A Quote by Henry Adams

Even theologians, even the great theologians of the thirteenth century, even Saint Thomas Aquinas himself did not trust to faith alone, or assume the existence of God.
Many statements about God are confidently made by theologians on grounds that today at least sound specious. Thomas Aquinas claimed to prove that God cannot make another God, or commit suicide, or make a man without a soul, or even make a triangle whose interior angles do not equal 180 degrees. But Bolyai and Lobachevsky were able to accomplish this last feat (on a curved surface) in the nineteenth century, and they were not even approximately gods.
Accusations are made directly to Rome about theologians from persons who are not theologians. Some of these accusations are anonymous. The local bishop should be the one to relate to theologians to determine orthodoxy.
Rome should sometimes intervene and say this or that is not in conformity with the Catholic faith. Theologians should understand that. Some theologians go too far, for example, reducing the Catholic faith to a universal philosophy.
God is not good, or wise, or intelligent anyway that we know. So, people like Maimonides in the Jewish tradition, Eboncina in the Muslim tradition, Thomas Aquinas in the Christian tradition, insisted that we couldn't even say that God existed because our concept of existence is far too limited and they would have been horrified by the ease with which we talk about God today.
It was even possible for the most venerated patriarchs of the Church, like St. Augustine and St. Thomas Aquinas, to conclude that heretics should be tortured (Augustine) or killed (Aquinas).
"Did God have a mother?" Children, when told that God made the heavens and the earth, innocently ask whether God had a mother. This deceptively simple question has stumped the elders of the church and embarrassed the finest theologians, precipitating some of the thorniest theological debates over the centuries. All the great religions have elaborate mythologies surrounding the divine act of Creation, but none of them adequately confronts the logical paradoxes inherent in the question that even children ask.
Artists are the best theologians. They feel things that are true before theologians can jargonize them into obscurity.
In the past some of the most influential Jewish, Christian and Muslim theologians, such as Maimonides, Aquinas and Ibn Sina, made it clear that it was very difficult to speak about God, because when we confront the ultimate, we are at the end of what words or thoughts can do.
Theologians frequently assert that God has no body, no gender, no race and no age. Most people state that God is neither male nor female. Yet most people become flustered, upset or even angry when it is suggested that the God they know as Lord and Father might also be God the Mother, or Goddess.
The English experience suggested that nobody really doubted the existence of God until theologians tried to prove it.
The truth of faith is a slender, glowing element that runs through even the seemingly ordinary and undramatic moments of existence. Even at low intensity, it is a steady source of illumination. Such religious truth is powerful even when it seems faint, even when it seems obscured by the larger events of history.
The problem for Rome, then, is how and when the intervention should be done with a sense of the possibility of going too far in limiting the freedom of theologians. This is not an easy time - neither for Rome nor for the theologians.
Leading Christian theologians such as Augustine and Aquinas were not what today might be called 'strict constructionists.' Rather, they celebrated reason as the means to gain greater insight into divine intentions.
Preachers are not sermon makers, but men makers and saint makers, and he only is well-trained for this business who has made himself a man and a saint. It is not great talents nor great learning nor great preachers that God needs, but men great in holiness, great in faith, great in love, great in fidelity, great for God - men always preaching by holy sermons in the pulpit, by holy lives out of it. These can mold a generation for God.
The first-cause and prime-mover argument, brilliantly proffered by St. Thomas Aquinas in the fourteenth century (and brilliantly refuted by David Hume in the eighteenth century), is easily turned aside with just one more question: Who or what caused and moved God?
Reformed theology belongs to this confessional tradition, and Reformed theologians and churches continue to write confessions even today.
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