Thomas Martin Lindsay and John Malcolm Mitchell

Name: 1911 Encyclopedia Britannica
Author: Thomas Martin Lindsay and John Malcolm Mitchell

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Thomas Martin Lindsay and John Malcolm Mitchell published works such as 1911 Encyclopedia Britannica. These writings evoke Aquinas, revelation and theology.

Quotes by Thomas Martin Lindsay and John Malcolm Mitchell

Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ Aquinas’s conception of reason is in some way parallel with his conception of revelation. Reason is in his idea not the individual reason, but the fountain of natural truth, whose chief channels are the various systems of heathen philosophy, and more especially the thoughts of Plato and the methods of Aristotle. Reason and revelation are separate sources of knowledge; and man can put himself in possession of each, because he can bring himself into relation to the church on the one hand, and the system of philosophy, or more strictly Aristotle, on the other. ”

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Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ Revelation is a source of knowledge, rather than the manifestation in the world of a divine life, and its chief characteristic is that it presents men with mysteries, which are to be believed even when they cannot be understood. Revelation is not Scripture alone, for Scripture taken by itself does not correspond exactly with his description; nor is it church tradition alone, for church tradition must so far rest on Scripture. Revelation is a divine source of knowledge, of which Scripture and church tradition are the channels ”

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Source: Wikisource

Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ The conception will be made clearer when it is remembered that Aquinas, taught by the mysterious author of the writings of the pseudo-Dionysius, who so marvellously influenced medieval writers, sometimes spoke of a natural revelation, or of reason as a source of truths in themselves mysterious, and was always accustomed to say that reason as well as revelation contained two kinds of knowledge. The first kind lay quite beyond the power of man to receive it, the second was within man’s reach. In reason, as in revelation, man can only attain to the lower kind of knowledge ”

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Source: Wikisource

Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ Aquinas distinguishes theological from natural virtues and vices; the theological virtues are faith, hope and charity; the natural, justice, prudence and the like. The theological virtues are founded on faith, in opposition to the natural, which are founded on reason; and as faith with Aquinas is always belief in a proposition, not trust in a personal Saviour, conformably with his idea that revelation is a new knowledge rather than a new life, the relation of unbelief to virtue is very strictly and narrowly laid down and enforced. ”

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Source: Wikisource

Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ The subject is man, treated as Aristotle does, according to his τέλος, and so Aquinas discusses all the ethical, psychological and theological questions which arise; but any theological discussion upon man must be mainly ethical, and so a great proportion of the first part, and almost the whole of the second, has to do with ethical questions. ”

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Source: Wikisource

Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ Accordingly Aquinas prepared himself on this side by commentaries on Aristotle’s De Interpretatione, on his Posterior Analytics, on the Metaphysics, the Physics, the De Anima, and on Aristotle’s other psychological and physical writings, each commentary having for its aim to lay hold of the material and grasp the method contained and employed in each treatise. Fortified by this exhaustive preparation, Aquinas began his Summa Theologiae, which he intended to be the sum of all known learning, arranged according to the best method, and subordinate to the dictates of the church. ”

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Source: Wikisource

Thomas Martin Lindsay and John Malcolm Mitchell, 1911 Encyclopedia Britannica (1911)

“ While there he probably came under the influence of the Dominicans, who were doing their utmost to enlist within their ranks the ablest young scholars of the age, for in spite of the opposition of his family, which was overcome only by the intervention of Pope Innocent IV., he assumed the habit of St Dominic in his seventeenth year. ”

Thomas Martin Lindsay and John Malcolm Mitchell

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