Albertus Maximus and Astrology

Although today Astrology is rarely mentioned in scientific terms, it was considered a science in the middle ages. Philosopher-theologians like St. Albert the Great (a.k.a. Albertus Magnus) made staggering inroads to Astrology using conjecture as their primary tool. In the 13th and 14th century, the movement of heavenly bodies and their effects on other objects was a primary area of conjecture. There was also great debate over astronomy and astrology and their relationship to one another. St. Albert had many influential contemporaries in the early study of Astrology such as Nicholas Oresme, Thomas Brandwine, John Buridan, and William of Ockham. Albert and his peers were in a unique position because they were closely allied with the church and with science. Although under very close scrutiny, these scientists were able to weave church doctrine with their discoveries and avoid disillusioning the general population.

St. Albert the Great (c. 1206-1280) and his contemporaries were scholars who applied theology and philosophy to science and mathematics. Many of these men were able to use their knowledge in uncharted territory with surprising accuracy (Lindberg 69). Thomas Brandwine, John Buridan, Nicole Oresme, and William of Ockham shared Albert's theological and philosophical background. Their experience in natural philosophy and theology allowed them to interrelate science and theology with authority by using theology and scripture to support their theories. These men's theologi

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from the 13th century to the 14th of God becoming an unknowable physical creation. Albert the Great is still considered one of the most influential Astrologers of the middle ages. He saw astrology as a science that could be coupled with alchemy to interpret nature. Astrology in Albert's time was based more on "the conception of the intellect" than on hard studies of the movement of the stars, such as astronomy. Albert the Great's methodology espoused "two truths". These "truths" were fundamental to his theoretical and Aristotelian studies as well as his astrological views. Albertus Magnus spent much of his time trying to determine the movement of the planets. In De quatour coaquaveis, Albert discussed the "soul of heaven." He believed that the stars were living things and the world had a soul (anima mundi). "We said all this following those philosophers who do not contradict those saints who do not deny that the heavens have a soul apart from metaphor" (Zambelli 61). In Metaphysics, Albert identifies two ways to study the effects heavenly bodies can have on inferior bodies. First, in an Aristotelian sense, two active objects generate the effect. Second, in a Platonic sense, the effect is impossible to determine "since it consi

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