Aquinas' Summa Theologica

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Aquinas’ Summa Theologica Thomas Aquinas, in Part One of Summa Theologica, examines the employment of figurative language within the Bible. Aquinas deals with the Bible, Christianity’s main source of direction, but I believe that the anthology includes this short section of Aquinas’s religious manual because it poses the question whether divine literature should utilize such language. This is an important question because it can be argued (As Aquinas points out) that figurative language is more easily interpreted in different ways than literal writing and thus has a higher chance of either being interpreted wrongly (not the way the divine author destined it to be) or to not be understood in the first place because of its confusable language (Thomas Aquinas 181). If one allows for inclusion of figurative language within a holy text, does that make different interpretations of the content acceptable? The answer is difficult, but Aquinas argues for the inclusion of figurative language, stating that the similitudes and metaphors do the following: help man understand spiritual things with human’s rhetoric, to challenge the scholarly believer to look for more insight while also attracting the uneducated with simpler ideas, to defend the holy writing from those who do not belief (181-182). Aquinas makes sure to distinguish between the figurative language employed in poetry and the symbolic verbiage within spiritual texts by stating “poetry makes use of metaphors to produce a representation…but sacred documents makes use of metaphors as both necessary and useful” (181). In other words, the techniques used in poetry merely create something for the audience whereas the methods used in holy content reaffirm a literal idea sent from the divine author (the Christian’s God in Aquinas’s dialogue). (277

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