The divine truth lies beyond the reach of our understanding, we ourselves cannot attain it until it decides to reveal itself; for as Augustine says, it is that inner teacher without whom the external teacher strives futilely.
Although the Middle Ages are described as a dark age, marked by a lack of universal orientation and narrow worldviews that reduce life to fatalistic anticipation of the end of the world, this period is illuminated by a series of courageous individuals who sought to revive the most sublime knowledge and pave the way for a new era – the Renaissance.
One of the torchbearers of the new era, whose birth took place at the very end of the 12th century, is the German Dominican Albert of Lauingen, one of the few historical figures who were already called “the Great” during their lifetime.
Most chronicles describe Albert the Great, whose comprehensive knowledge surpasses the narrow boundaries of the time in which he lived, as: Doctor Universalis (universal scholar), Philosophus Magnus (great philosopher), and Magnus in Magia (magician). It is the awakening of medieval Europe that, through the Crusades and contact with the Arab world in Spain, rediscovers the lost ancient works that the Arabs had preserved from permanent oblivion after the fall of the classical world.
It is the awakening of medieval Europe, through contact with the Arab world on the Iberian Peninsula and the Crusades, that rediscovers the lost ancient works that the Arabs had preserved from permanent oblivion after the fall of the classical world.
The first medieval philosopher who sought to adapt Aristotle’s teachings to Christian doctrine was Albert the Great himself.
There is almost no evidence about his early youth. and the historical chronicles found him in Padua in 1222, as a young man from a prestigious Bavarian family, studying the seven liberal arts. The time spent in Padua will also be marked by Albert’s encounter with the greatest teacher within the Dominican Order, Jordan of Saxony, whom he sees as the embodiment of the Dominican ideal. In 1223, Albert decides to don the Dominican habit despite the opposition of some family members.
Upon his return from Padua, he continues his theology studies in Germany, in the city of Cologne, where he will spend the majority of his life. Therefore, on numerous journeys throughout Europe, he will be remembered as Albertus Coloniensis.
After a year of trials, following the example of the founder of the Dominican Order and upon completion of his theology studies, Albert the Great embarks on a professorial career in 1233, which, along with his natural-scientific, philosophical, and theological works, will leave a lasting mark on European thought.
During his years of teaching in several German cities, he writes his first works and relentlessly explores natural phenomena (in Saxony). documents its appearance and visits mining sites).
The teaching potential and exceptional erudition of Albert the Great will not go unnoticed by the leading members of the Dominican order, and around 1243 he travels to Paris, which was at that time renowned as the “most sublime city of all universities.”
After completing his doctoral studies, he takes over the chair of theology and writes his most significant works. It is from this time that the historical encounter with his student Thomas Aquinas dates, in which Albert recognizes his exceptional talent. The closeness between the most important representatives of scholastic thought is also described by Croatian Jesuit Franjo Šanc, stating that Albert the Great educated St. Thomas and defended his teachings.
Realizing the need for improvement in the Dominican system of higher education, the General Chapter of the Order of Preachers decides to open four new international universities, one of which is in Cologne. This also meant Albert’s return to Cologne, where he establishes the first international school in Germany.
Historical records Nike records a series of church functions that he had within the Order of St. Dominic. It is stated that he was the provincial of the Dominican Order in Germany, bishop in Regensburg, and advisor to the Pope.
Albertus Coloniensis died in 1280 in Cologne, a city whose name he included on the list of medieval European university centers.
Opus Magnum
Albertus Magnus’s scientific work is often referred to as Opus Magnum (Great Work) because it consists of about thirty thousand pages and is structured according to the way the great philosopher systematized all human knowledge.
It is important to emphasize that regardless of his division of human knowledge into natural sciences, philosophy, and theology, he does not view them as separate, independent, and exclusive scientific disciplines. On the contrary, he emphasizes that each of them has the task of penetrating the essence of what it investigates and through mutual complementarity, uniting in the search for the highest truth – God.
Natural Sciences
It is difficult to find The areas of natural sciences for which this German Dominican did not show a lively interest since his earliest youth. The research subjects of Doctor Universalis included: mineralogy, zoology, botany, chemistry, astronomy, geography, meteorology, physics, medicine, and anthropology.
The idea of natural sciences during Albert’s time hardly even existed, and nature itself was pushed to the very edges of the world’s understanding back then.
Although often referred to as heralds of modern science, Albert the Great and his contemporary alchemist Roger Bacon, known as Doctor Mirabilis, did not advocate the postulates of materialistic positivism. The fundamental driving force behind any experimentation and engagement in science, in general, was their pursuit of the most sublime knowledge and hidden powers of nature that aimed to enable humans to encounter their divine essence.
Relying primarily on Aristotle’s work related to natural philosophy, Albert the Great seeks to establish methods and subjects. In the field of natural sciences: In natural phenomena, we do not need to investigate how God the Creator uses His completely free will to perform a miracle, which reveals His power, but rather what can happen in the natural world in a natural way through the causes inherent in their nature.
About animals, plants, metals, and minerals are just some of the works that present systematic and comprehensive descriptions of nature that will inspire future generations in the field of natural sciences.
Philosophy and theology: Although Albert the Great’s philosophical works do not include any independent, original work, his contribution to the transmission and affirmation of ancient philosophy in the West is significant. Also, his interpretations and commentaries on the entire Aristotelian teachings, Boethius’ and Porphyry’s works remain relevant to this day.
Although in his time philosophy was intended to serve theology, he openly defends philosophy as a quest for understanding. tiontinom about God, man, and the world, free from orthodox theological limitations. …And I say this because of some incompetent individuals who, seeking excuses for their sluggishness in the writings of others, only interpret what would condemn; and since they are deeply mired in their sluggishness, so as not to appear solely responsible, they attempt to defile the chosen ones as well. Such individuals killed Socrates, banished Plato from Athens to the Academy, conspired against Aristotle and forced him into exile… Such individuals are to collaborative scientific work what the liver is to the body; in every body there is, indeed, bile, a fluid that, when vaporized, embitters the entire body; similarly, in scientific work there are always some very bitter and spiteful people who make life difficult for everyone else and do not allow them to seek truth in pleasant company.
Recognizing the need for a comparative and comprehensive approach as the only correct method in the philosophical pursuit of wisdom, he emphasizes: There is no philosophizing about individual things. His ontology is based on the knowledge of the entire of the philosophical heritage of the Greek, Roman, Arab, and Jewish cultural circle.
Although often referred to as a Christian Aristotelian, he does not approach Aristotle’s works blindly and uncritically, adding: Whoever believes that Aristotle was a god must believe that he never made a mistake; but if he believes that he is a man, then he undoubtedly could have made a mistake just like we do.
He also describes points of disagreement in the philosophy of the two greats of ancient thought, Plato and Aristotle, but not in an exclusive and biased way – namely, in accordance with his eclecticism, he emphasizes: Know that a person primarily perfects himself in philosophy by understanding both Aristotle’s and Plato’s philosophy.
The essence of Albert the Great’s theological thought is presented in his work Summa Theologiae, and he defines the meaning and purpose of theology outside of all scientific and rational frameworks: For man, the whole world is theology, because the heavens proclaim the glory of God, and the firmament proclaims the work of his hands.
Albert’s theology is characterized by a deep understanding and celebration of the interconnection between faith and reason, with a great emphasis on the value of knowledge and learning.
According to his understanding, the true meaning is not achieved through mere theorizing and constant repetition of prayer patterns, but through very concrete actions, following the example of Christ’s life: Those who provide help to their neighbor in times of need, be it spiritual or material, have done more than those who would build golden cathedrals at every milestone from Cologne to Rome, where singing and reading would continue until the end of days.
Magnus in Magia
Albert earned the title Great due to his comprehensive erudition in the field of natural sciences, philosophy, and theology. However, historical chronicles, as well as his authentic works, undeniably confirm him as a connoisseur of Hermes Trismegistus’ teachings, whose name reverberates from the time of ancient Egypt and is considered the founder of alchemy.
Thus, in the third book of his work On Metals and Minerals, Albert the Great presents some parts of Hermes’ mysterious art: The essential form in all things is what gives them existence… And this form, especially in metals, as they say, is the there is a numerical proportion between earthly and celestial forces… Because of this, the seven types of metals are named after the seven planets, naming lead as Saturn, tin as Jupiter, iron as Mars, gold as the Sun, copper as Venus, mercury as Mercury, and silver as the Moon, and they claim that due to the different numbers in their composition, they take on the structure of the seven planets. It seems that Hermes was the originator of such a belief, although Plato followed him in this opinion. They were probably adopted by alchemists, claiming that precious stones have the power of stars and constellations, and that the seven types of metals take on the forms of the seven planets of the lower spheres, so the forces of the heavens are the primary ones on Earth, placing the planets, so to speak, in second place (in terms of importance). In support of this claim, they point out, which is indeed true, that the celestial sphere moves the Earth… It seems that Hermes Trismegistus confirms this opinion when he says “Earth is the mother of metals, and Heaven is their father” and “The Earth is full of them in mountains, fields, plains, and waters.” The book about alchemy, which is usually attributed to Albert, was an essential literature of medieval alchemists in search of “gold.” The alchemy booklet contains, among other things, a series of practical tips and descriptions that the master of the “royal art” should adhere to: The alchemist must be silent and cautious. He should not reveal the results of his work to anyone. He will live in solitude, away from people. His house should have two or three rooms dedicated entirely to work. He will choose the right moment for work (which means waiting for the most favorable arrangement of celestial bodies). He must be patient and persistent.
This is how Albert the Great, the herald of a new era and homo universalis of the Middle Ages, wrote, testifying to the existence of many paths of knowledge through his work and life.