Abstract
All too commonly scholars take a piecemeal approach toward the work of medieval intellectuals such as Albert the Great (d. 1280), with a view to understanding singly his contributions to the history of science, various philosophical approaches, or theology, as if his mind was somehow compartmentalized. Furthermore, in spite of great advances in studying the history of occult subjects, modern writers sometimes still lapse into writing about medieval astrology as a superstition. This study suggests that we should consider medieval intellectual thought holistically, as a product of a different rationality than that which is dominant today. In order to illustrate this approach, I examine astrological belief within Albert’s thought as rational and consider some of the theological reasons why Albert was fascinated with this topic.
Highlights
The historical study of astrology has come a long way since the days of Lynn Thorndike andDame Frances Yates
Whether or not this might be true for the modern world, such a stance leads to confusion when studying premodern Europe, as can be seen in Jean-Pierre Torrell’s discussion of medieval “astrological superstitions” in his study of St
If we are to understand how astrology, meaning the study of, and a concomitant belief, in the influencing power of the heavenly bodies, was rational for Albert and other medieval intellectuals, we should begin with a consideration of just what we mean by the term “rational”
Summary
The historical study of astrology has come a long way since the days of Lynn Thorndike and. That which is not “scientific” cannot be “rational” and modern scientists such as Carl Sagan and philosophers of science such as Karl Popper are quick to point to the example of astrology as the very epitome of a pseudo-scientific belief.5 Whether or not this might be true for the modern world, such a stance leads to confusion when studying premodern Europe, as can be seen in Jean-Pierre Torrell’s discussion of medieval “astrological superstitions” in his study of St. Thomas. If we are to understand how astrology, meaning the study of, and a concomitant belief, in the influencing power of the heavenly bodies, was rational for Albert and other medieval intellectuals, we should begin with a consideration of just what we mean by the term “rational”. A very few considerations would make it apparent to all that a certain power emanating from the eternal ethereal substance is dispersed through and permeates the whole region about the earth, which throughout is subject to change, since, of the primary sublunar elements, fire and air are encompassed and changed by the motions in the ether, and in turn encompass and change all else, earth and water and the plants and animals therein.
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