Modern Age - Fall 2016 - 82

MODERN AGE

FALL 2016

gious tradition, an understanding that, in principle, is open to
reason alone. Although the Christian theological sense of creation
depends on revelation and, for a Christian, is grasped fully only
in the context of faith, the theological sense incorporates the
philosophical. The crucial features of God's creative act-that it
is out-of-nothing, is a free act of the Creator, and that the Creator
is the transcendent source of all that is-are, for Thomas, accessible to reason alone. As I have suggested, not all reflections on
the origin of things have involved these crucial features; yet, for
those open to Thomas's philosophical analysis, these features are
comprehensible even if not yet evident in particular explanations
of origins.
It is true that Thomas's analysis of creation occurs in the Latin
Middle Ages and is certainly influenced by his Christian faith.10
That Thomas is able to embrace features of Greek philosophy,
drawn from diverse sources (from Neoplatonism to Aristotelianism), shows that he considers it possible to cross cultures and
centuries when examining fundamental questions such as the
origin of things. Just as Thomas sought insights about the origin
of the universe-and about many other areas of knowledge-in
ancient Greek thought, he would have surely recognized, or at
least searched for, connections with the rich intellectual traditions of China.
However much human thinking is imbedded in particular
times, places, and cultures and expressed in diverse languages,
and however much these characteristics need to be taken into
account in understanding what is being thought, Thomas is convinced that rational inquiry is able to rise above these particularities. That we need to be very careful in drawing comparisons
across cultures, religious traditions, languages, and historical
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Modern Age - Fall 2016

Table of Contents for the Digital Edition of Modern Age - Fall 2016

Contents
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Modern Age - Fall 2016 - Contents
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