DOCSLIB.ORG

St. Thomas Aquinas

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
St. Thomas Aquinas This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com V\B RA/j." s , OF THF ^ I THE FRIAR SAINTS SERIES Editors for the Franciscan Lives The Very Rev. Fr. Osmund, O.F.M., Provincial, and C. M. Antony Editors for the Dominican Lives The Rev. Fr. Bede Jarrett, O.F., and C. M. Antony ST. THOMAS AQUINAS • •••• . • "Divus*PHOl!iAsf (jiTiAi erecxptrLVS'f: vivo expressit" FROM PORTRAIT NOW IN COLLEGIO ANGEL1CO, ROME, BY UNKNOWN ARTIST, ALMOST CONTEMPORARY. SAINT THOMAS AQUINAS OF THE ORDER OF PREACHERS (1225-1274) A BIOGRAPHICAL STUDY OF THE ANGELIC DOCTOR BY Fr. PLACID CONWAY, O.P. WITH WYB. 'iLLaSXRATIQk^' LONGMANS, GREEN AND CO. FOURTH AVENUE AND 30TH STREET, NEW YORK LONDON, BOMBAY AND CALCUTTA 1911 TLdL PREFATORY NOTICE. The first two volumes of the " Friar Saints " Series now published will be followed at short intervals by four more " Lives," two at a time, Dominican and Franciscan together. Should the first six " Lives " prove successful they will be followed by a second set of six. The order of publication will probably be as follows : — Dominican. Franciscan. (1) St. Thomas Aquinas. (1) St. Bona venture. By By Fr. Placid Con Fr. Laurence Cos- way, O.P. telloe, O.F.M. (2) St Vincent Ferrer. (2) St. Antony of Padua. By Fr. Stanislaus By C. M. Antony. Hogan, O.P. (3) St. Pius V. By C. M. (3) St. John Capistran. Antony. By Fr. Vincent Fitz- Gerald, O.F.M. (4) St. Antoninus of (4) St. Bernardine of Florence. By Fr. Siena. By Miss M. Bede Jarrett, O.P. Ward. 222*456 vi PREFATORY NOTICE. Dominican. Franciscan. (5) St Raymond of Penna- (5) St Leonard of Port- fort. By Fr. Thomas Maurice. By Fr. SCHWERTNER, O.P. Alexander Murphy. O.F.M. (6) St. Louis Bertrand. (6) St. Peter of Alcantara. By the Rev. Mother By Fr. Egbert Mary Reginald, Carrol, O.F.M. O.S.D. The " Friar Saints " Series, which has received the warm approval of the authorities of both Orders in England, Ireland, and America, is earnestly recommended to Ter- tiaries, and to the Catholic public generally. The Master-General of the Dominicans, at Rome, sending his blessing to the writers and readers of the " Friar Saints " Series, says : " The Lives should teach their readers not only to know the Saints, but also to imitate them ". The Minister-General of the Franciscans, Fr. Denis Schuler, sends his blessing and best wishes for the success of the " Lives of the Friar Saints". F. OSMUND, O.F.M., Provincial, F. BEDE JARRETT, O.P., C. M. ANTONY, Editors. PREFACE. " GOD is wonderful in His saints " (Ps. LXVII. 36). A saint's life is one of God's most wonderful products, because it is the develop ment of the Divine life within the natural man, and in no common measure. Saintliness is the heroism of goodness, or holiness risen to perfection, making its sub ject to be within and without a man of God. But besides the common perfection which comes of grace, there is stamped on each oi God's servants some special feature of the Divine attributes, and this forms the genius of the individual. In St. Thomas Aquinas it is Divine Truth which shines forth within and without, in the lustre of learning and teaching, so that the words of the Psalmist are verified in his life : " Thou hast laid bare to me the deep and hidden things of Thy Wisdom" (Ps. L. 7). He was the hive of the world's honey of all ages. vii viii PREFACE. Years are but as a day with God, hence, a gracious life may be presented for our contemplation as He evolved it, in its periods of Morn, and Noon, and Evening, followed by the Night, when after toil it passed into glory. This memoir is based on the accounts left by two of the saint's brethren, once his disciples, William de Tocco and Ptolomeo de Lucca, who to their personal witness added the Reports of the Commissions held by three Cardinals in Rome, and by the Archbishops of Naples and Capua, and the Bishop of Viterbo in their respective dioceses, on the holy doctor's decease. Further details have been gleaned from the pages of Pere Touron, "Vie de Saint Thomas d'Aquin," issued in quarto in 1741 ; also from materials supplied in the life of Blessed Albert, who was the saint's chief teacher. Such a biography is especially opportune in our day, on the revival of scholastic learning in the domains of Philosophy and Theology, of which St. Thomas was the highest ex ponent, while he stands supreme as the patron of the Christian Schools. CONTENTS. PART I: MORN. CHAP. PASI I. His Birth and Early Education . i II. Vocation and Trials 13 PART II : NOON. III. He Studies at Cologne, and Paris: His Bachelorship and Priesthood . 33 IV. He Graduates as Doctor .... 39 V. First Period of His Writings : His System and Method of Study .... 45 PART III: EVENING. VI. Second Period of His Writings . 62 VII. His Heroic Sanctity 76 VIII. Third Period of His Writings : His Death 90 PART IV: THE NIGHT OF REST. IX. His Miracles, and Canonization . 103 X. Translations of His Relics . .111 Epilogue. Commendations of His Doctrine 115 Concise Bibliography . -. 118 ix LIST OF ILLUSTRATIONS. " Divus Thomas Quem Discipulus e vivo expressit " .... Frontispiece From a Portrait now in Collegio Angelico, Rome, by unknown artist, almost con temporary. " St. Thomas as Justice." Roof-medal lion from Orcagna's " Triumph of St. Thomas " in the Strozzi Chapel, Church of Sta Maria Novella, Florence . To face p. 20 From a Photograph by Alinari. St. Thomas Aquinas. Lunette Fresco in Cloister of San Marco, Florence, by Fra Angelico da Fiesole .... „ 76 From a Photograph by A linari. Altar-piece by Guercino, in the Chapel of St. Thomas Aquinas, Church of St. Dominic, Bologna ..... ,, 102 From a Photograph by A linari. Body of St. Thomas Aquinas (in chasse above Altar) removed from Dominican Church at the Revolution to the Chapel of the Holy Ghost, Church of St. Sernin, Toulouse „ 112 From a Photograph. PART I. : MORN. CHAPTER I. BIRTH AND EARLY EDUCATION. The noble Aquino family could boast of a descent through four centuries from the Lombard Princes, besides being allied with the Sovereign houses of Europe in the thirteenth century. The family name was a territorial one, which in Latin and French idioms of speech appears as Aquinas and d'Aquin. St. Thomas was born in the Castle of Rocca Secca, perched high in the mountains, some seven miles from Aquino which lies in the plain below, in the Campagna Felice of the Kingdom of Naples. He first saw the light in the opening days of the year 1225, less than four years from the death of St. Dominic. Landulf, his father, was nephew to the Emperor Frederick I ; he belonged to the noble house of Sommacoli, and was Count of Aquino, Lord of Loreto, Acerra, and Belcastro. His mother, Theodora Carraciola, Countess of Teano in her own right, was sprung from the Nor man Princes. St. Thomas, their third son, was 1 "-" £rj Thomas aquinas. cousin to the Emperors Henry VI and Frederick II, and closely allied to the Kings of Aragon, Castile, and France ; while on his grandmother's side he could trace descent from England's Saxon Kings. For godfather he had Pope Honorius III, the Pontiff who confirmed the Order of Preachers, of which the child was destined to be the brightest luminary. The Aquinos were a military race, so Landulf gave to his third son a name already famous in arms, Thomas, in memory of his own father, who had been Captain- General of the Im perial forces ; little did he dream then that the boy would be a soldier of Christ, wielding the sword of Truth, and an undying leader of intel lectual hosts. The future holiness of the unborn babe was disclosed to his mother by a holy hermit of the neighbourhood, known simply as Buono, or God's good man. Clad in a rough garment, and with hair unkempt, he presented himself at Rocca Secca, and pointing to a picture of the holy patriarch St. Dominic, who was not yet canonized, he thus addressed the Countess : " Lady, be glad, for thou art about to have a son whom thou shalt call Thomas. Thou and thy husband will think of making him a monk in the Abbey of Monte Cas- sino, where St. Benedict's body reposes, in the hopes that your son will attain to its honours and wealth. But God has disposed otherwise, because he will become a friar of the Order of Preachers, and so great will be his learning and sanctity that BIRTH AND EARLY EDUCATION. i his equal will not be found through the whole world." Theodora listened with awe to the pre sage, then, falling upon her knees, exclaimed : " I am all unworthy of bearing such a son, but, God's will be done according to His good pleasure ". In due time the child was baptized under the name of Thomas, which signifies Abyss, while the Bishop of Aquino stood as proxy for the Sovereign Pontiff. In God's deep counsels a name imposed often stands prophetic of destiny : so was it in this instance, for in after days " the abyss put forth its voice" (Habacuc m. 10). From the hour of the prophetic telling, Thomas was the fruit of her soul by prayer as of a mother's womb by nature.
Load more

Recommended publications
  • The Aquinas Review of Thomas Aquinas College Vol
    The Aquinas Review of Thomas Aquinas College Vol. 23, 2019–2020 ISSN 1076–8319 Editor Christopher Decaen Editorial Board Michael F. McLean John J. Goyette Kevin D. Kolbeck R. Glen Coughlin John Francis Nieto The Aquinas Review is published annually by the Office of the Dean, Thomas Aquinas College, Santa Paula, California; Michael F. McLean, President; John J. Goyette, Dean. Unsolicited articles, reasoned criticisms of articles, and letters are welcome. Correspondence should be addressed to: Editor, The Aquinas Review, 10,000 Ojai Road, Santa Paula, CA 93060. A subscription form follows the final article. ©2020 by Thomas Aquinas College. All rights reserved Editor’s Statement The autumn of 2020 will mark the beginning of the 50th year of the existence of Thomas Aquinas College, which is, and has been consistently, devoted to providing the beginnings of Catholic liberal education. As was stated in its founding document, “this college will explicitly define itself by the Christian Faith and the tradition of the Catholic Church. Thus theology will be both the governing principle of the whole school and that for the sake of which everything is studied.”1 Given its manifest success in this regard, the College founded The Aquinas Review in 1994 to “stimulate a continuing conversation with an every widening audience”2 about matters on which our students and faculty, the Church at large, and man as such can meditate, for the better- ment of our souls and—most of all—for the greater glory of God. Ronald P. McArthur, the founding president of Thomas Aquinas College and the founding editor of this journal, had hoped that one of the uses of this journal would be to publish not only original essays of intellectual depth, but also occasion- ally to put into circulation older essays of great worth that are underappreciated, difficult to obtain, or not available in English.
    [Show full text]
  • The Friendships of St. Thomas
    THE FRIENDSHIPS OF ST. THOMAS BRO. CYRIL DORE, 0 . P. T . Thomas Aquinas is a perfect type of that harmonious un­ ion of sanctity and learning which characterizes the great Doctors of the Church. A tender affection and a sympathetic understanding, which unites hearts entirely devoted to God, can be observed in all his friendships. While bearing himself affably towards all, the Angelic Doctor had but few intimate friends and these were persons of singular learning and holiness. From a consideration of these few, we can see the great influence for good which he exerted, the wide extent of his knowledge, and the deep penetration of his in­ tellectual prowess. They not only give us an insight into the reaction of personality on personality and the interplay of mind on mind, but in a very special manner, they exhibit the practical aspect of his writ­ ings. From the investigations of his biographers, the friendships of St. Thomas can be considered under four headings; namely, within his own Order, in the religious world, in the academic world, and in the political world. Amongst the members of the Dominican Order, the first friend mentioned is John of St. Julian. He is referred to as the old adviser and dear familiar friend of St. Thomas.1 This celebrated preacher directed the footsteps of the young Aquinas during the three years previous to his entrance into the Dominican Order. As a student at the University of Naples, the mind and imagination of Aquinas were captivated by the sanctity, the learning and the marvellous activ­ ity of the Dominicans.
    [Show full text]
  • Saint Thomas Aquinas: the Non-Recluse Julie Stanoch
    The Histories Volume 2 | Issue 2 Article 4 Saint Thomas Aquinas: The on-RN ecluse Julie Stanoch La Salle University Follow this and additional works at: https://digitalcommons.lasalle.edu/the_histories Part of the History Commons Recommended Citation Stanoch, Julie () "Saint Thomas Aquinas: The on-RN ecluse," The Histories: Vol. 2 : Iss. 2 , Article 4. Available at: https://digitalcommons.lasalle.edu/the_histories/vol2/iss2/4 This Paper is brought to you for free and open access by the Scholarship at La Salle University Digital Commons. It has been accepted for inclusion in The iH stories by an authorized editor of La Salle University Digital Commons. For more information, please contact [email protected]. The Histories, Vol. 2. No. 2 Page 8 Saint Thomas Aquinas: The Non-Recluse Julie Stanoch Although Saint Thomas Aquinas is mostly known for his religious, political, and philosophical documents such as Summa Theologica, there is more to the man than his writing and the events of his life. What of the man himself? He is often considered a man who was withdrawn from society and is thought to have merely sat alone in his cell, writing famous religious works. However, this is not the case. The events in his life, the activities in which he partook, and the character o f the man himself would not allow for Aquinas to be a man of reclusion. Therefore, the objective of this paper is to prove that Thomas Aquinas was not a recluse. To begin, let us first recognize where most of our information on Thomas Aquinas derives from.
    [Show full text]
  • Four ST. THOMAS AQUINAS and THOMISM
    Four ST. THOMAS AQUINAS AND THOMISM 1. Life of St. Thomas The introduction of Aristotle in the Latin world was not facile or peaceful. The topics on which the ancient and the new thinking had to confront them- selves were the conception of a nature autonomous in its own processes: a God, unmoved motor, wholly by itself (aseity) in its natural egoism; a reality of things, not of spirits; a divine action resembling the work of the human artificer; the surreptitious dualism between pure act and first matter; and a universal necessity controlled not by the free will but by chance. Human be- ings and their souls no longer are the center of reflection; Aristotelian natural- ism is. Averroism has already consolidated its polemic on the contrast be- tween reason and faith, a rational universal and a living individuality, eternity of the world and creation, death and the immortality of the soul, and between the necessary laws of things and providence. An orientation of Christian thought in a Platonic sense seemed highly justifiable. In the Sermones, Bonaventure had declared that Plato was essen- tially concerned with the things above, while Aristotle was mostly interested with the things below (Ille enim principaliter aspiciebat ad superiora, hic vero principaliter ad inferiora). Thomas of York declared that the Platonic position was totally consonant with the thought of Augustine (vide igitur posi- tionem Platonis per omnia consonam sententiae Augustini) and that Augustine had indicated the way to go. What dominated in Platonism were the desire for the divine and the need of escaping from this world.
    [Show full text]
  • Thomas and Scholasticism to 1870
    Thomas and Scholasticism to 1870 Oxford Handbooks Online Thomas and Scholasticism to 1870 John T. Slotemaker and Ueli Zahnd The Oxford Handbook of Catholic Theology Edited by Lewis Ayres and Medi-Ann Volpe Subject: Religion, Roman Catholic Christianity Online Publication Date: Dec DOI: 10.1093/oxfordhb/9780199566273.013.43 2015 Abstract and Keywords The present article treats the life and works of Thomas Aquinas and his reception within the scholastic traditions up to 1879 (Aeterni patris). The first two sections introduce the life and works of Thomas Aquinas, with a particular focus on the Scriptum and the Summa theologiae. The third section treats Thomas’s reception up through 1500, looking at the initial period of condemnation in the late thirteenth century. This is followed by his canonization and acceptance as a theological authority in the fourteenth century and the gradual development of the Thomist schools of the fifteenth century. The fourth and fifth sections examine the reception of Thomas’s thought in the era of Church reform and the baroque period (1500–1650), and from 1650 until Aeterni Patris (1879) respectively. Keywords: Thomas Aquinas, scholasticism, medieval theology, Summa theologiae, philosophy, Thomism Life and Works of Aquinas Thomas Aquinas was born in 1224/25 in Roccasecca, a small town lnear Aquino, midway between Naples and Rome. His father Lundulf was the count of the Aquino commune. When Thomas was five years old he was sent to the Benedictine monastery at Monte Casino, the ancient abbey founded by Benedict of Nursia in 529. For the next ten years Thomas was educated by the Benedictines and introduced to the rhythms of monastic life.
    [Show full text]
  • Thomas Aquinas
    Thomas Aquinas “Aquinas” redirects here. For other uses, see Aquinas 1 Biography (disambiguation). For the ship that sank in 2013, see MV St. Thomas Aquinas. 1.1 Early life (1225–1244) Thomas Aquinas, OP (/əˈkwaɪnəs/; 1225 – 7 March Thomas was born in Roccasecca, in the Aquino county of 1274), also Thomas of Aquin or Aquino, was an the Kingdom of Sicily (present-day Lazio region, Italy), Italian[3][4] Dominican friar and priest and an immensely c.1225. According to some authors, he was born in the influential philosopher and theologian in the tradition of castle of his father, Landulf of Aquino. Thomas’s fa- scholasticism, within which he is also known as the "Doc- ther did not belong to the most powerful branch of the tor Angelicus" and "Doctor Communis".[5] “Aquinas” is family and simply held the title miles, while Thomas’s from the county of Aquino, an area in which his family mother, Theodora, belonged to the Rossi branch of the [11] held land until 1137. He was born in Roccasecca, Italy. Neapolitan Caracciolo family. Landulf’s brother Sini- bald was abbot of the first Benedictine monastery at He was the foremost classical proponent of natural the- Monte Cassino. While the rest of the family’s sons pur- ology, and the father of Thomism. His influence on sued military careers,[12] the family intended for Thomas Western thought is considerable, and much of modern to follow his uncle into the abbacy;[13] this would have philosophy was conceived in development or opposition been a normal career path for a younger son of southern of his ideas, particularly in the areas of ethics, natural Italian nobility.[14] law, metaphysics, and political theory.
    [Show full text]
  • Commentary on Thomas Aquinas's Treatise On
    Cambridge University Press 978-1-107-02939-2 - Commentary on Thomas Aquinas’s: Treatise on Law J. Budziszewski Frontmatter More information Commentary on Thomas Aquinas’s Treatise on Law Natural moral law stands at the center of Western ethics and jurispru- dence and plays a leading role in interreligious dialogue. Although the greatest source of the classical natural law tradition is Thomas Aquinas’s Treatise on Law , the Treatise is notoriously diffi cult, especially for non- specialists. J. Budziszewski has made this formidable work luminous. This book – the fi rst classically styled, line-by-line commentary on the Treatise in centuries – reaches out to philosophers, theologians, social scientists, students, and general readers alike. Budziszewski shows how the Treatise facilitates a dialogue between author and reader. Explaining and expanding upon the text in light of modern philosophical develop- ments, he expounds this work of the great thinker not by diminishing his reasoning, but by amplifying it. J. Budziszewski is a Professor of Government and Philosophy at the University of Texas, Austin. He also teaches courses in the religious studies department and in the law school, and he maintains a personal scholarly website, www.undergroundthomist.org . Dr. Budziszewski has published widely in both scholarly journals and magazines of broader readership. His books include The Resurrection of Nature: Political Theory and the Human Character (1986); The Nearest Coast of Darkness: A Vindication of the Politics of Virtues (1988); True Tolerance: Liberalism and the Necessity of Judgment (1992); Written on the Heart: The Case for Natural Law (1997), winner of a Christianity Today book award in 1998; The Revenge of Conscience: Politics and the Fall of Man (1999); What We Can’t Not Know: A Guide (2003); Evangelicals in the Public Square: Four Formative Voices (2006); Natural Law for Lawyers (2006); The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction (2009); and On the Meaning of Sex (2012).
    [Show full text]
  • Thomas Aquinas' Big Pile of Straw
    stoppage and an event that had happened on that Thomas same day, Dec. 6. It was the feast of St. Nicholas, and Thomas was in the chapel of St. Nicholas in Naples. Aquinas' Big He was Pile of Straw excited by an extraordinary alteration, and after that Mass never wrote or dictated anything; indeed, he On December 6, 1273 hung up his instruments of writing in the third part Saint Thomas Aquinas of the Summa, in the treatise on penance. stopped writing. He had certainly written It would obviously be wrong to picture Aquinas as plenty by then. He was changing his mind about the content of anything he not yet fifty years old, had written. And there may be a mundane reason for but had written about a hundred works: Thomas to have stopped producing, related to Commentaries on Scripture, collections of patristic whatever medical condition ended his life within the commentaries, sermons, philosophical treatises, year. But if Reginald’s story is accurate and relevant, explorations of disputed subjects, commentaries on it may also be that having written with exquisite Aristotle and Proclus and Boethius, and a couple of clarity for many years, Thomas received a visionary Summas. moment of clarity, and saw the object of his theological reasoning in a way that made further Saint Thomas was not done writing his Summa writing inadequate. Theologiae, his definitive work. The great Summa breaks off unfinished. To round off the fragment, Once, at the beginning of his Opusculum De Creaturis Thomas’ friend Reginald of Piperno pulled together Spiritualibus, Thomas had given a rough reason of sections from an earlier theological treatise why theologians do what they do: “Not being able to (Thomas’ commentary on Lombard’s Sentences), and do the work of the angels in choir, we can at least appended it to the Summa as The Supplement.
    [Show full text]
  • 1 the Virtue of Gratitude According to St Thomas Aquinas a Dissertation by Stephen Andrew Jones Submitted to Heythrop College, A
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Heythrop College Publications The Virtue of Gratitude According to St Thomas Aquinas A Dissertation By Stephen Andrew Jones Submitted to Heythrop College, A Specialist Philosophy & Theology College of the University of London For the degree of Doctor of Philosophy 2014 1 ABSTRACT The tendency today is to conceive of Aquinas’ virtue theory in individualistic terms, as though the practice of virtue is a personal matter for each one of us in isolation from the communio of the Church. This individualistic reading of virtue has led to some confusion about, and criticism of, Aquinas’ notion of person and his ecclesiology. Indeed, Aquinas has often been accused, in following the Boethian formula of person, of robbing the person of its essential relationality, in contrast (it is claimed) to the accounts provided by Richard of St Victor and Bonaventure. This confusion, however, has largely arisen from an interpretation of Aquinas’ virtue theory inherited not from Aquinas himself, but from his later commentators. In fact, there is no such thing as virtue properly speaking detached from the ecclesial communio in Aquinas, for whom all virtue, both acquired and infused, finds its expression within the context of interpersonal relations. The form of the infused virtues is friendship with God, with whom a relationship is not simply unmediated, but mediated through the Church in Christ. In his hierarchy of the “virtues of indebtedness”, Aquinas places gratitude last, following upon religion, piety and observance. Gratitude is last, not because it is of least significance, but because it represents the turning point in the exitus et reditus of God’s creative plan.
    [Show full text]
  • The Catechetical Instructions
    THE CATECHETICAL INSTRUCTIONS of ST. THOMAS AQUINAS Translated with a Commentary by Rev. Joseph B. Collins, S.S., D.D., Ph.D. Introduction by Rev. Rudolph G. Bandas, Ph.D., S.T.D. et M. Nihil Obstat: E. A. Connolly, S.S., J.C.D, Censor Deputatus Imprimatur: Most Reverend Michael J. Curley, D.D., Archbishop of Baltimore Baltimore, February 9, 1939 1 The Catholic Primer Copyright Notice The contents of this document is in the public domain. However, this electronic version is copyrighted. © The Catholic Primer, 2004. All Rights Reserved. This electronic version may be distributed free of charge provided that the contents are not altered and this copyright notice is included with the distributed copy, provided that the following conditions are adhered to. This electronic document may not be offered in connection with any other document, product, promotion or other item that is sold, exchange for compensation of any type or manner, or used as a gift for contributions, including charitable contributions without the express consent of The Catholic Primer. Notwithstanding the preceding, if this product is transferred on CD-ROM, DVD, or other similar storage media, the transferor may charge for the cost of the media, reasonable shipping expenses, and may request, but not demand, an additional donation not to exceed US$10. Questions concerning this limited license should be directed to [email protected] . This document may not be distributed in print form without the express prior consent of The Catholic Primer. Adobe®, Acrobat®, and Acrobat® Reader® are either registered trademarks or trademarks of Adobe Systems Incorporated in the United States and/or other countries.
    [Show full text]
  • The Holy See
    The Holy See BENEDICT XVI GENERAL AUDIENCE Saint Peter's Square Wednesday, 2 June 2010 Saint Thomas Aquinas Dear Brothers and Sisters, After several Catecheses on the priesthood and on my latest Journeys, today we return to our main theme: meditation on some of the great thinkers of the Middle Ages. We recently looked at the great figure of St Bonaventure, a Franciscan, and today I wish to speak of the one whom the Church calls the Doctor communis namely, St Thomas Aquinas. in his Encyclical Fides et Ratio my venerable Predecessor, Pope John Paul II, recalled that "the Church has been justified in consistently proposing St Thomas as a master of thought and a model of the right way to do theology" (n. 43). It is not surprising that, after St Augustine, among the ecclesiastical writers mentioned in the Catechism of the Catholic Church St Thomas is cited more than any other, at least 61 times! He was also called the Doctor Angelicus, perhaps because of his virtues and, in particular, the sublimity of his thought and the purity of his life. Thomas was born between 1224 and 1225 in the castle that his wealthy noble family owned at Roccasecca near Aquino, not far from the famous Abbey of Montecassino where his parents sent him to receive the first elements of his education. A few years later he moved to Naples, the capital of the Kingdom of Sicily, where Frederick II had founded a prestigious university. Here the thinking of the Greek philosopher Aristotle was taught without the limitations imposed elsewhere.
    [Show full text]
  • Towards a Biblical Thomism. Thomas Aquinas and the Renewal Of
    Towards A Biblical Thomism Thomas Aquinas and the Renewal of Biblical Theology Towards A Biblical Thomism Thomas Aquinas and the Renewal of Biblical Theology Edited by Piotr Roszak Jörgen Vijgen EDICIONES UNIVERSIDAD DE NAVARRA, S.A. PAMPLONA First edition: 2018 © 2018. Piotr Roszak and Jörgen Vijgen (eds.) Ediciones Universidad de Navarra, S.A. (EUNSA) Campus Universitario • Universidad de Navarra • 31009 Pamplona • España +34 948 25 68 50 - Fax: +34 948 25 68 54 [email protected] ISBN: 978-84-313-xxxx-x Depósito legal: NA xxxxx-2018 This book uses information gathered through the grant “Identity and Tradition. The Patristic Sources of Thomas Aquinas’ Thought” (2017-2020) funded from resources of the National Science Center (NCN) in Poland, allotted following the decision no. DEC - 2016/23/B/ HS1/02679. Index: Karolina Iwan Portrait: Krzysztof Skrzypczyk Printed in Spain - Impreso en España Table of Contents Acknowledgments ............................................................................................................ 9 Introduction ...................................................................................................................... 11 Part 1 HEURISTIC TOOLS Anthony Giambrone, O.P. The Prologues to Aquinas’ Commentaries on the Letters of St. Paul ............................. 23 Randall Smith Thomas Aquinas’ Principium at Paris ................................................................................. 39 Michał Mrozek, O.P. The Use of Scripture in Aquinas’ Summa Theologiae I-II, qq. 49-70 .............................
    [Show full text]