A talk delivered at Contemplation by Fr David Goodill OP (Blackfriars) on 28th January 2018
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St Albert the Great, born in the early thirteenth century, lived in a world of great social and intellectual change. Trade and commerce were expanding rapidly in Germany leading to the establishment of new urban classes, who challenged the existing feudal system. The Church, bound up with feudalism, was unable to respond to the needs of these new classes, leaving room for the establishment of religious sects, which rapidly expanded to pose a serious threat to the Church. It is in the context of this threat that St Dominic’s project of establishing an international order of preachers takes shape. In his own person St. Dominic combined the contemplative life with the active life, a pattern that would form a response to these changing times. It is this pattern that Albert, his follower, was to adopt in his own life and teachings. From the heart of contemplation the preacher is drawn in charity to the service of others. Through praise and worship of the creator the preacher is lead to participate in His plans for the sanctification of the creation. It is this perspective that informs the life and work of St. Albert, summed up in the following passage taken from his exposition of Aristotle’s metaphysics:
‘God does not put to rest our desire for knowledge precisely inasmuch as he is God or as a particular nature existing in its own right, but rather inasmuch as he is the highest cause of things, whose knowledge causes being, because this is how he is the principle and light of all that is known, just as an art is the principle and light of all artefacts.’
So when in December 1931, Pope Pius XI declared Albert a Saint and Doctor of the Church it is this vision that the Church was upholding. His subsequent installation by Pius XII as patron of all the natural sciences in 1941 was a bold move during a period when science was abused in the service of war. Albert is the model for the scientist who serves humanity and is motivated above all by a desire to know God through knowing his creation.
Just as in our own time science is perceived to be opposed to theology, in St. Albert’s day the rediscovery of Aristotle’s scientific texts threatened to undermine the predominantly Augustinian tradition of the western Church. The brilliance of St. Albert consisted in not only his integration of Aristotle into the Christian worldview, but his demonstration that the study of created things leads the mind to the creator. For us today, in a world that draws distinctions between faith, science and ethics St Albert stands as a model of someone who through a deep love of God is drawn to understand his creation.
We know little about Albert’s early life, although traditionally he is thought to have been born in Lauingen in the part of Swarbia belonging to Bavaria. Early evidence of his interest in nature can be seen when he describes how he would spend hours watching eagles fight with swans. It is probable that he studied in Padua under the direction of some private master, giving him knowledge of Aristotle’s scientific writings before he entered the Dominican Order. After becoming a Dominican Albert was rapid promoted as a lector to teach his brethren. As lector his main duty was teaching of the bible, followed by exposition of the sentences of Peter Lombard. In between these activities Albert found time to develop his scientific interests. During his early teaching career he composed De Natura Boni, a text which utilized the works of Aristotle already available in Latin, in addition to more standard classical and theological authorities.
Such was the esteem with which Albert was held regarding his wisdom and learning that he was sent to lecture on the sentences in Paris with a view to his becoming a master of theology. At this time Paris was considered to be the leading university. It was organised according to a largely Augustinian scheme, which subordinated all other sciences to theology, itself understood as the authoritative interpretation of scripture. At the time of Albert’s arrival into Paris this conception of theology and the ordering of the sciences was being challenged by the proliferation of alternative traditions of enquiry. Most of these would still fit into a broadly Platonic scheme, for example the Greek mystical theology of Pseudo-Dionysius, with its hierarchical ordering of the cosmos. However, the arrival of almost the entire corpus of Aristotle’s writings was viewed by the authorities as a challenge to this broadly Platonic scheme. Although Aristotle’s thought was often interpreted in a Neo-Platonic manner, the relative independence he gives to the secular sciences caused concern over the claims of theology to be the chief of the sciences.
Even from within the Dominican Order opposition to the development of the new sciences was strong. In the Dominican constitutions of 1228 it is written, “Let not the brethren study the books of the gentiles and the philosophers.” Later Gerard de Frachet was to produce terrible stories warning of those seduced by the ‘witch philosophy’. In these condemnations the Order was following the council of Sens, which in 1210 forbade under pain of excommunication any commenting on the books of Aristotle, though they could be cited. This prohibition was relaxed by Gregory IX, who commuted it to a temporary measure until three masters from the University of Paris could correct these books, a task that proved to be beyond their skill.
This sets the scene for the task facing Albert, for in opposition to this condemnation of Aristotle St Albert, in his commentary on Aristotle’s Physicorum, wrote the following:
‘Our object in these treaties on natural science is to meet as far as lies in our power, the wishes of the brethren of our Order, who now for several years have been begging us to compile such a book on the things of Nature, as would give them complete natural history, by means of which they could arrive at a sufficient understanding of Aristotle’s writings, Though we do not consider ourselves to be equal to such a work, we could not resist the wishes of the brethren.’
Albert’s appropriation of Aristotle is evident in his earliest Paris writings, the Summa de Creaturis, finished in 1244. In 1245 Albert became a Master of Theology, remaining as regent master until his return to Cologne in 1248, where he was to preside over the newly established studium generale. It is not certain when St Thomas Aquinas became Albert’s student, however, in 1246 we know that Thomas was Albert’s student in Paris copying his lectures on the Celestial Hierarchy of Dionysius.
In 1257 Albert returned to Cologne as lector by March 1258. In 1259 he was appointed by the Master of the Order, Humber of Romans, to be a member of a special commission at the General Chapter of Valenciennes, which was to develop a program for the organisation of studies throughout the order. Thomas Aquinas was also part of this commission, which consisted entirely of Parisian masters, showing the commitment of the order to the Parisian pattern of studies. This commission was to develop a program that would guide the development of studies in the order up to the present time. The measures adopted included a policy for providing a full programme of studies including the secular sciences as well as the science of theology. The commission also stressed the primary importance of study for the order; each province was to have its own studium, with the prior, students and lectors all subordinating other activities to that of study. All the brethren were to attend lectures, and Provincials were ordered to punish severely those students and lectors who neglected study.
Albert could now return to Cologne to supervise the implementation of these plans. His period as lector, however, was curtailed, for in 1260 on the 5th January Alexander IV appointed him bishop of Regensburg. After agonising over whether to accept the bishopric for two months, Albert decided that he could not defy the Pope’s request, so on 30th March 1260 he formally took possession of his see. He set about reforming the diocese both spiritually and materially. Albert travelled around his diocese on foot, earning him the nickname “Bishop Boots” and his reform of the clergy proceeded from his own example.
During this time Albert also continued his philosophical writings, completing a commentary on Euclid and his massive twenty-four volume treaties De Animalibus.
Although an outstanding example of poverty and prayer Albert must have felt uncomfortable in performing the more secular functions of a bishop. Perhaps this is why in the spring of 1261 he set off to Rome with the intention of resigning his sea.
The record of Albert’s last years is sketchy. According to the testimony of Ugo of Lucca he was still teaching in 1277, however, about this time his memory began to fail him. The story that he suddenly lost his memory whist giving a lecture is doubtful, however, during his final years his intellectual powers were waning. He died in the year 1280 in Cologne, already something of a legend in his own lifetime.
St Albert the Great won renown amongst his contempories for his wisdom, learning and prudence. If he was subsequently overshadowed by his pupil Thomas Aquinas, the last hundred years have brought a revival of interest in him. In an age that is rapidly changing due to developments in science and society St Albert provides a true model and patron for the sciences. An example of someone who was able to respond positively to the new science of his day and to bring it into a fruitful relationship with Christian revelation. Someone who entered into deep theological and philosophical reflection through love of God and of his neighbour.