As the works of Islamic rationalsits, chiefly Ibn Rushd, reached medieval Europe, they even threatened the "liquidation of Christian theology" (Durant, 954). Thus, relying heavily on Al-Ghazali's synthesis, "St. Thomas was led to write his 'Summas' to overcome that thread" (Durant, 954). And, "since Ghazali placed science, philosophy and reason in a position inferior to religion and theolgy, the Scholastics accpeted his views, which became characteristic of most medieval philosophy" (Myers, 39-40). Thus, "Europe as well as the Muslim East felt the impact of Al-Ghazali's teaching. Echoes of his voice are heard in the reflections of Blaise Pascal, and his work was paralled by Thomas Aquinas in the discourse on Christian doctrine and in other portions of Summa Theologica" (Jurji, Collier's Encycolpedia, 1979, 13:312-13). His "teaching is quoted by St. Thomas and other scholastic writers" (O'Learly, 208); and it is generally kkonw St. Thomas' Christian synthesis which "was deeply influenced by Muslims philosophers, chiefly al-Ghazali" (Sarton, 914; see also Copleston, 181; Myers, 42; Reshcer, 156).
Further, the Spanish Dominican monk, Raymond Martin directly benefited from Al-Ghazali's texts in his books entitled, 'Pigio Fidei' and "Explanation Symboli'; and "the arguments have been taken exactly as they were in the originals" (Sharin, 1361). And, St. Thomas used some texts of Al-Ghazali in 'Contra Gentiles', either directly or through the mediation of Raymund Martin. St. Thomas, who had received his eduation from the Dominican order in the University of Naples, had known al-Ghazali's philosophy well, using his arguments in attacks on Ibn Rushd and his Aristotelian commentaries. This univeristy was established in 1224 by Frederick II (1194-1250), chiefly to assimilate Islamic philosophy and science.
Dialogue of Civilisations: Medieval Social Thought, Latin-European Renaissance, and Islamic Influences
, 6 -7.