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280 page mass mkt. paperback, NY Press. Fr. Crean, O.P., after mentioning [Torrell's scholarly account](https://isidore.co/calibre#panel=book_details&book_id=5927), thinks that "as an evocation of Aquinas’s mission and ‘style’ of sanctity, I do not think that Maritain’s book has ever been surpassed." (foreword to [Engl. transl. of Tocco's bio.](https://isidore.co/calibre#panel=book_details&book_id=9572), p. 13).

This condensed version of her dissertation is from: Popik, Kristin M. “[The Philosophy of Woman of St. Thomas Aquinas (Part 1)](https://www.catholicculture.org/culture/library/view.cfm?recnum=2793).” *Faith & Reason* 4, no. 4 (Winter 1978): 16–56. ———. “[The Philosophy of Woman of St. Thomas Aquinas (Part 2)](https://media.christendom.edu/1979/03/the-philosophy-of-woman-of-st-thomas-aquinas/).” *Faith & Reason* 5, no. 1 (Spring 1979). cited in [Petri 2016](https://isidore.co/calibre/browse/book/6556) p. 279fn76 Popik is the first woman to graduate from the Angelicum, so she's a "[Pia de Solenni](http://piadesolenni.com/)." Only criticism is that she seemed to think St. Thomas relied too much on Aristotle's "biological" position that the man is the active principle in generation; however, this is more by definition: father is active principle of life; mother is passive principle. Also, she doesn't mention St. Thomas's philogynist position that woman is the perfection of creation ([ *Summa Theologica* I q. 92 a. 1 "Whether the woman should have been made in the first production of things?"](https://isidore.co/aquinas/summa/FP/FP092.html#FPQ92A1THEP1) ad 3: "If God had deprived the world of all those things which proved an occasion of sin, the universe would have been imperfect."; [source](https://christianity.stackexchange.com/a/50215/1787)). * * * Men and women belong to the same species (ref:1.8): > But the form of a thing determines its nature or essence, gives the thing its definition, and makes it part of a species.[2](javascript:void\(0\)) What a thing is, then. is determined by the form of that thing, not specifically by its matter. Since men and women both have the same substantial form of rational soul, they have the same human nature, they are essentially equal and belong to the same species.[3](javascript:void\(0\)) > [2](javascript:void\(0\)). [In Met. Exp. II, 4](https://isidore.co/aquinas/Metaphysics2.htm#4). > [3](javascript:void\(0\)). [S.T. I, 93, 4](https://isidore.co/aquinas/summa/FP/FP093.html#FPQ93A4THEP1), ad 1. Insightful arguments into [St. Thomas's commentary on John 4](https://isidore.co/aquinas/John4.htm), lect. 2, where Jesus say to the woman at the well to fetch her husband (i.e., be prepared to think about higher things); Popik (ref:1.96): "He commends her understanding and her diligence in seeking truth, and contrasts her with most women who when idle are merely curious about the future, and about worldly things and other people’s affairs." [Sobriety](https://isidore.co/aquinas/summa/SS/SS149.html#SSQ149OUTP1) and the (non-virtue) of *verecundia* ([shamefacedness](https://isidore.co/aquinas/summa/SS/SS144.html#SSQ144OUTP1), not DRC's "[modesty](https://isidore.co/aquinas/summa/SS/SS160.html#SSQ160OUTP1)"; [original Rheims](https://isidore.co/calibre#panel=book_details&book_id=4514), PDF p. 456 says more correctly: "demureness") are "'ornaments' of virtue" that "safeguard what little reasoning and ordering abilities they have, and make up for woman’s natural lack of the internal beauty which results from this ordering of acts with reason" (ref:1.100); cf. [In I ad Tim. II, 2, 75](https://aquinas.cc/la/en/~1Tim.C2.L2.n75). St. Thomas thinks females can sponsor male confirmands (ref:1.140), citing [III q. 73 a. 10](https://isidore.co/aquinas/summa/TP/TP072.html#TPQ72A10THEP1) arg./ad 3: "([Gal. 3:28](http://drbo.org/cgi-bin/s?b=drl&q=Gal++3%3A28)), 'in Christ Jesus there is neither male nor female." Consequently it matters not whether a man or a woman stand for one who is to be confirmed.'", showing that men and women are equals in the order of grace. (cf. [1917 can.](https://isidore.co/calibre#panel=book_details&book_id=7786) 796 "2° That he [or she] be of the same sex as the one being confirmed unless in particular cases it seems to the minister there are reasonable causes to do otherwise", ref:16.354.) ref:2.48: "the husband’s rule of his wife is for the common good of the familial society, it is limited to those matters which affect that common good. The wife’s personal life remains untouched by her husband’s authority" Part 2, §"Women Outside Domestic Society" cites [II-II q. 32 a. 8](https://isidore.co/aquinas/summa/SS/SS032.html#SSQ32A8THEP1) to show that a wife can have her own income and funds separate from that of the household. She also (unconvincingly) claims that "Thomas never states as a starting principle that all women must be subject to some man." (ref:2.56). She argues that St. Thomas didn't think all women must be subject to a man (widows being the exception; cf. St. John Chrysostom, [*Against Remarriage*](https://isidore.co/calibre#panel=book_details&book_id=6549), PDF pp. 250-1), but young virgins are to be subject to their fathers, and wives to their husbands; older virgins, like widows, are subject directly to the civil authority. St. Thomas never discussed [single women living in the world](https://isidore.co/calibre#panel=book_details&book_id=7140)? Popik claims St. Thomas didn't consider singleness a vocation (ref:2.62): > Thomas says nothing about single women beyond these treatments of their relative subjection to and freedom from parental authority, suggesting that he considered single women to be those who, because they had not yet entered either religion or matrimony, were still under their fathers’ care until they selected one or the other of these states. In fact, when St. Thomas gives examples of the states of life which daughters may freely choose, he names only these. * * * ref:1.99ff on women's lower reasoning vs. men's higher reasoning: > For Aquinas then woman is generally less perfected in wisdom than man is, she is less able to do higher reasoning about eternal things and usually sticks to lower reasoning about temporal things; in men the reason is more developed so that they are more proficient at contemplation and wiser, and hence the man must direct the woman as higher reason directs the lower. > Closely connected with woman’s relative deficiency in higher reasoning is her inferiority in comparison with the man in those virtues, which depend on the directive role of reason. Because it belongs to reason to order acts and effects, and because women are weak of reason, they are less able to order their acts; hence they have great need of the “ornaments” of virtue, especially sobriety and *verecundia* which safeguard what little reasoning and ordering abilities they have, and make up for woman’s natural lack of the internal beauty which results from this ordering of acts with reason: > Quia naturale est quod sicut mulieres sunt mollioris corporis quam viri, ita et debilioris rationis. Rationis autem est ordinare actus, et effectus uniuscuiusque rei. Ornatus vero consistit in debita ordinatione et dispositione. Sic in interiori decore nisi sint omnia ordinata ex dispositione per rationem, non habent pulchritudinem spiritualem. Et ideo quia mulieres deficiunt a ratione, requirit ab eis ornatum. > {[[1 Tim. 2:9](http://drbo.org/cgi-bin/d?b=drl&bk=61&ch=2&l=9-#x):] *in decent apparel: adorning themselves with modesty*. The reason for this is that since it is natural for women to be softer of body than men, so too they are weaker in [higher] reason. But it pertains to reason to arrange the acts and effects of each thing. Now decency ( *ornatus* ) consists in being ordained and disposed in due order. Thus, in regard to internal beauty ( *decore* ), unless everything is properly arranged by reason, they do not have spiritual beauty. Consequently, because women are deficient in [higher] reason, he requires external ornamentation ( *ornatum* ) of them.} > Item verecundia est de turpi actu, et ideo est laudabilis in illis qui facile solent declinare in actus turpes, cuiusmodi sunt iuvenes et mulieres, et ideo hoc in eis laudatur, non autem senes et perfecti... > Item sobrietatem requirit; unde sequitur et sobrietate. Quia enim in mulieribus ratio est debilis, sobrietas autem conservat virtutem rationis, ideo in mulieribus maxime reprehenditur ebrietas. [[In I ad Tim. II, 2, 75.](https://aquinas.cc/la/en/~1Tim.C2.L2.n75)] "regarding internal beauty ( *decore* ), unless everything [ *omnia* , incl. external dress] is properly arranged by reason, they do not have spiritual beauty." ∴, external dress being "properly arranged by reason" leads to "spiritual beauty" (internal order). Viz., women become more intelligent and are able to exercise higher reason better if they dress beautifully/modestly. * * * * H. Goodall and A. M. Roberts, “[Differences in Motility of Human X- and Y-Bearing Spermatozoa](https://isidore.co/misc/Physics%20papers%20and%20books/Zotero/storage/BHA8AKD4/Goodall%20e%20Roberts%20-%201976%20-%20Differences%20in%20motility%20of%20human%20X-%20and%20Y-bearing%20.pdf),” *Reproduction* 48, no. 2 (November 1, 1976): 433–36 corroborates the Aristotelian-Thomistic view that the male is the active principle of generation and the conception of a female is due to a defect: [I q. 92 a. 1](https://isidore.co/aquinas/summa/FP/FP092.html#FPQ92A1THEP1) ad 1: > the active force in the male seed tends to the production of a perfect likeness in the masculine sex; while the production of woman comes from defect in the active force

cf. the **[*Tabula Aurea Sancti Thomæ Aquinatis*](https://isidore.co/calibre/#panel=book_details&book_id=7211)**

The purpose of this work is to explore and explain St Thomas' curious description of charity as a "kind of friendship of man for God." This is achieved in two symphonic movements: 1) An investigation into the metaphysical substructure of friendship; 2) Analysis of St Thomas' commentary on St John's Gospel from which he takes his understanding of charity as friendship. In the first part, basic concepts are defined which are employed ubiquitously by the Angelic Doctor whenever he discusses love and friendship. Once a basic lexicon is built, the author distinguishes diverse kinds of love given the anthropology of St Thomas. This in term is employed in the specific love of friendship noting also Thomas' dependence upon the Philosopher, Aristotle. Finally, charity itself is examined based primarily upon Thomas' treatment in the Secunda secundae of the Summa Theologiae. The second movement of the work engages the text of Thomas' commentary. Aquinas sees the Incarnation as the archetype of all transformation in Christ, namely, that Christ establishes with man a common life upon which friendship is based. This common life must move from the sensible to the spiritual, from human life to Divine. This course is tracked by the author with special emphasis on the means employed by Christ now with His would-be friends, namely, the gift of His Spirit and the Sacrament of Charity. About the Author: Fr. Matthew Kauth is a priest for the Diocese of Charlotte North Carolina, ordained in the Year of our Lord 2000. Fr. Kauth did his undergraduate work in philosophy at St. Charles Borromeo Seminary and his graduate work in theology at the Catholic University of America. After serving as both parochial vicar and subsequently pastor, Fr. Kauth earned a license and doctorate in Moral Theology from the University of the Holy Cross in Rome. He currently teaches diverse courses at Belmont Abbey College in addition to his other pastoral responsibilities at St. Thomas Aquinas Church in Charlotte, NC.

Ph.D. dissertation

In his preface to ST. THOMAS AQUINAS, Jacques Maritain writes: This work is not an exposition of Thomist doctrine. Rather, it is an attempt to bring to light certain essential aspects of the personality and work of the Angelic Doctor. For it is not of a medieval Thomism, but of a lasting and present Thomism that I speak. With this view in mind St. Thomas Aquinas emerges, not as a figure of peculiar relevance to the medieval tradition as such, but as an intellectual and spiritual figure of emormous contemporaneity. Peter O'Reilly retranslated ST. THOMAS AQUINAS and brought its appendices up to date.

What is the relationship between the gifts of the Holy Spirit and the action of grace? John Meinert's The Love of God Poured Out enters into the major positions and debates within Thomism to forge a new synthesis on this topic within the greater body of scholarship existing today. Meinert reads Aquinas's thought on the gifts of the Holy Spirit and grace in an integral and analogous way. Not only does The Love of God Poured Out aid scholars in understanding Aquinas's thought on these two issues, it also once more clarifies the truth that the Holy Spirit and his gifts are neither a devout appendix to moral theology nor a pious nod to tradition. They are the heart and height of the moral life, a life lived subditus Deo.

S. Thomas Aquinas, Summa theologiae, volumen 1 — English and Latin plus commentaries

How can an all loving God predestine some to eternal salvation while permitting others to fall away? Doesn't God offer the same amount of saving grace to everyone? Isn't predestination a Protestant doctrine? In The Mystery of Predestination, apologist and best-selling author John Salza (Why Catholic Cannot Be Masons) draws on Scripture, Tradition, and St. Thomas Aquinas' writings to uncover the fact that a proper Catholic understanding of predestination is interconnected with two other central mysteries: mankind's ability to choose freely to accept or reject God's saving Grace, and mankind's inability to accept that grace without first being moved by God from within. God is the primary mover in salvation - it is He who chooses, seeks, and saves us. God may predestine His "elect" to heaven but never wills that anyone go to hell. The Mystery of Predestination contains meticulously researched and clearly written answers for the serious Catholic who is confused by the Bible verses or Magisterial statements in favor of predestination, or who wants to defend Catholic truth against Calvinist error.

How can an all loving God predestine some to eternal salvation while permitting others to fall away? Doesn't God offer the same amount of saving grace to everyone? Isn't predestination a Protestant doctrine? In The Mystery of Predestination, apologist and best-selling author John Salza (Why Catholic Cannot Be Masons) draws on Scripture, Tradition, and St. Thomas Aquinas' writings to uncover the fact that a proper Catholic understanding of predestination is interconnected with two other central mysteries: mankind's ability to choose freely to accept or reject God's saving Grace, and mankind's inability to accept that grace without first being moved by God from within. God is the primary mover in salvation - it is He who chooses, seeks, and saves us. God may predestine His "elect" to heaven but never wills that anyone go to hell. The Mystery of Predestination contains meticulously researched and clearly written answers for the serious Catholic who is confused by the Bible verses or Magisterial statements in favor of predestination, or who wants to defend Catholic truth against Calvinist error.

St. Thomas Aquinas is best known for his Summa Theologiae and is regarded as the great exemplar of systematic theology. Yet St. Thomas himself might be surprised at this legacy. He may well have saw himself principally as a commentator and teacher of Sacred Scripture. When it comes to engaging St. Thomas' scriptural work, readers are at a significant disadvantage. They are arguably more foreign and more dense than his Summa yet have been scarcely studied. This book by one of the foremost experts on St. Thomas' use of Scripture is a significant and much needed contribution. In The Order and Division of Divine Truth: St. Thomas Aquinas as Scholastic Master of the Sacred Page , John Boyle opens up the riches of St. Thomas as a master of the Sacred page. Readers will find explorations not just of the style of Aquinas' commentaries, which differs from that of the modern biblical commentary, but also the overarching theological and methodological perspective that shapes his approach to Scripture. Boyle gives insight into how Aquinas would have understood the task of biblical commentary as a university lecturer, how Scripture is ordered to divine revelation, how medieval masters divided up the text, and how Aquinas' biblical commentaries relate to his theological summaries. This book will be important for anyone seeking to better understand St. Thomas' theology and the often-overlooked role that Scripture plays in his work.

In his book on Christ the Savior, Father Garrigou-Lagrange seeks to explain the teaching of St. Thomas on the divine Incarnation by which was wrought the salvation of humankind. Hence he treats the motive of the Incarnation, the hypostatic union, and its effects. He discusses at length such difficult problems as the reconciliation of freedom with absolute impeccability in Christ, the intrinsically infinite value of His merits and satisfaction, His predestination with reference to ours, inasmuch as He is the first of the predestined, and the reconciliation, during the Passion, of the presence of extreme sorrow with supreme happiness experienced by our Lord in the summit of His soul. With reference to the Passion, everything is reduced to the principle of the plenitude of grace. This plenitude, on the one hand, was the cause in the summit of our Lord’s soul of the beatific vision and, on the other hand, it was the cause of His most ardent love as priest and victim, so that He willed to be overwhelmed with grief, and die on the cross a most perfect holocaust. In all, Father Garrigou-Lagrange would manifest the unity of Christ inasmuch as He is one personal Being, although He has two really distinct and infinitely different natures. Hence the Person of Christ constitutes the one and only principle of all His theandric operations. At the end of the book is given a compendium on Mariology.

Although Thomas Aquinas's influence over philosophy endures to this day, the medieval genius did not consider himself a philosopher, but a Scripture scholar. The Aquinas Institute's hardcover Latin-English editions of Aquinas's commentaries on the Letters of St. Paul make many of these commentaries available in English for the first time.The bilingual format makes the work of this intellectual giant accessible to a broader audience than ever before in history. Aquinas's commentaries on the Pauline letters is a great gift for pastors, seminarians, or anyone who seeks a deeper intellectual reflection on Scripture.

The preaching of the Gospel opens with the proclamation that the Kingdom of God is at hand. For two millennia, Christian theologians have been exploring the depths of that proclamation through reflection on both the Scriptures and on their great predecessors in the tradition. St. Thomas Aquinas stands as one of the greatest theologians of the Church but his understanding of the Kingdom has not been a major subject of investigation. Instead, Thomas’ thought on the subject has been ignored or criticized. When it has been addressed, it has been approached almost entirely from the direction of Aquinas as a systematic theologian or philosopher, rather than as an interpreter of Scripture. The Biblical commentaries of Thomas have only recently experienced a resurgence of scholarly interest, and while many great scholars have produced fine work on numerous topics, few have yet turned to the Kingdom. This dissertation seeks to correct that lacuna by examining the Kingdom in the light of Aquinas' scriptural works, especially his commentary on the Gospel of Matthew. After exploring the Kingdom as presented in that text, it looks into his other Biblical commentaries, his broader theological works, and the Matthew commentaries of his contemporaries to provide a full examination of Aquinas’ kingdom doctrine in its historical and theological context. This approach not only gives us insight into how he approaches the Bible, but also reveals a fascinating, multifaceted interpretation of the Kingdom which builds on Scripture and, in conjunction with ideas from Aristotle, Pseudo-Dionysius, Johannine mysticism and the mendicant movement, constructs a vision of the Kingdom. This vision is contemplative and evangelical, internal and ecclesiastical, focused on God and others, and manifest in multiple dimensions. Yet the Kingdom for Aquinas remains fundamentally oriented towards an eschatological vision at which the full promise of humanity is revealed and God becomes all in all.

Volume One......Page 1 Contents......Page 5 Foreword......Page 9 I. The Life of St. Thomas......Page 12 The Legend of St. Thomas Aquinas (Edmund Colledge)......Page 13 Papst Johannes XXII. und Thomas von Aquin. Zur Geschichte der Heiligsprechung des Aquinaten (Angelus Walz)......Page 29 II. The Writings of St. Thomas......Page 50 De Substantiis Separatis: Title and Date (Francis J. Lescoe)......Page 51 Les Sermons de Saint Thomas et la Catena Aurea (Louis-Jacques Bataillon)......Page 67 "Versus" dans les Oeuvres de Saint Thomas (C.M. Joris Vansteenkiste)......Page 77 La Lettre du Saint Thomas a l'Abbe du Montcassin (Antoine Dondaine)......Page 87 III. Exegetical Studies......Page 110 Quasi Definitio Substantiae (Etienne Gilson)......Page 111 The Separated Soul and Its Nature in St. Thomas (Anton C. Pegis)......Page 131 "Ecclesia" et "Populus (Fidelis)" dans l'Ecclesiologie de S. Thomas (Yves Congar)......Page 159 Les Idees Divines dans l'Oeuvre de S. Thomas (L.B. Geiger)......Page 175 IV. St. Thomas and His Predecessors......Page 212 Aquinas as Aristotelian Commentator (Joseph Owens)......Page 213 The Nicomachean Ethics and Thomas Aquinas (Vernon J. Burke)......Page 239 St. Thomas and Ulpian's Natural Law (Michael Bertram Crowe)......Page 261 Fatalism and Freedom according to Nemesius and Thomas Aquinas (Gerard Verbeke)......Page 283 The Doctrine of Filioque in Thomas Aquinas and Its Patristic Antecedents. An Analysis of Summa Theologiae, Part I, Question 36 (Jaroslav Pelikan)......Page 315 Unitas, Aequalitas, Concordia vel Connexio. Recherches sur les Origines de la Theorie Thomiste des Appropriations (Jean Chatillon)......Page 337 St. Thomas on the Habitus-Theory of the Incarnation (Walter H. Principe)......Page 381 Saint Thomas et ses Predecesseurs Arabes (Louis Gardet)......Page 419 Saint Thomas d'Aquin et la Metaphysique d'Avicenne (Georges C. Anawati)......Page 449 Motion in a Void: Aquinas and Averroes (James A. Weisheipl)......Page 467 Volume Two......Page 489 Contents......Page 493 V. St. Thomas and His Contemporaries......Page 498 William of Auvergne, John of La Rochelle and St. Thomas Aquinas on the Old Law (Beryl Smalley)......Page 499 The Quinque Viae and Some Parisian Professors of Philosophy (William Dunphy)......Page 561 Certitude of Reason and Faith in St. Bonaventure and St. Thomas (John Francis Quinn)......Page 593 John Pecham and the Background of Aquinas's De Aeternitate Mundi (Ignatius Brady)......Page 629 Un Adversaire de Saint Thomas: Petrus Iohannis Olivi (Marie-Theres d'Alverny)......Page 667 Brother Thomas, the Master, and the Masters (Edward A. Synan)......Page 707 VI. St. Thomas in History: 14th to 19th Centuries......Page 732 The Summa Confessorum of John of Freiburg and the Popularization of the Moral Teaching of St. Thomas and of Some of His Contemporaries (Leonard E. Boyle)......Page 733 The Unity of a Science: St. Thomas and the Nominalists (Armand A. Maurer)......Page 757 Galileo and the Thomists (William A. Wallace)......Page 781 Documents sur les Origines et les Premieres Annees de la Commission Leonine (Pierre M. de Contenson)......Page 819 VII. St. Thomas in the 20th Century......Page 878 Creation et Histoire (M.D. Chenu)......Page 879 St. Thomas' Doctrine of Subject and Prediate: a Possible Starting Point for Logical Reform and Renewal (Henry Veatch)......Page 889 Il Nuovo Problema dell'Essere e la Fondazione della Metafisica (Cornelio Fabro)......Page 911 Analektik und Dialektik. Zur Methode des Thomistischen und Hegelschen Denkens (Bernhard Lakebrink)......Page 947 Guide-Lines from St. Thomas for Theology Today (E.L. Mascall)......Page 977 Notes on Contributors......Page 991 Index......Page 999

St. Thomas Aquinas never wrote a commentary on the Song of Songs. The purpose of this book is to demonstrate, however, that he meditated on it and absorbed it, so that the words of the Song are for him a familiar repertoire and a theological source. His work contains numerous citations of the Song, not counting his borrowings of vocabulary and images from it. In total, there are 312 citations of the Song in Aquinas's corpus, along with citations of the Song that are found in citations that Aquinas makes of other authors (as for example in the Catena aurea ). Understanding the purpose and placement of these citations significantly enriches our understanding of Aquinas as a theologian, biblical exegete, and spiritual master. The book contains an Appendix listing and contextualizing each citation. The study of the citations of the Song especially illuminates Aquinas's spiritual doctrine. By citing the Song, Aquinas emphasizes the spiritual life's path of dynamic ascent, through an ever increasing participation in the mystery of the nuptial union of Christ and the Church through love. The Song also highlights the eschatological tension or yearning present in the spiritual life, which is ordered to the fullness of beatific vision. Although Aquinas's theology is highly "intellectual," by citing the Song he brings out the affective character of the spiritual life and conveys the centrality of love in the soul's journey toward Christ. He also draws together contemplation and preaching through his use of the Song.

Josef Pieper has attached no commentary to the texts brought together in this breviary of the philosophy of St. Thomas, preferring that the reader should encounter them, "on his own". His work has been one of selection, in which he has sought to assemble such passages as will provide an introduction to the form and design of the whole Thomistic system. Yet he has so ordered his texts as to impress upon the reader a special feature of St. Thomas's thought, what he calls its double aspect: St. Thomas sees the whole scheme of reality ordered and penetrable by reason; yet the mystery of Being itself remains: "The effort of human thought has not been able to track down the essence of a single gnat." Author Josef Pieper himself was one of the most highly regarded Thomistic philosophers of the twentieth century.

Although Thomas Aquinas's influence over philosophy endures to this day, the medieval genius did not consider himself a philosopher, but a Scripture scholar. The Aquinas Institute's hardcover Latin-English editions of Aquinas's commentaries on the Letters of St. Paul make many of these commentaries available in English for the first time.The bilingual format makes the work of this intellectual giant accessible to a broader audience than ever before in history. Aquinas's commentaries on the Pauline letters is a great gift for pastors, seminarians, or anyone who seeks a deeper intellectual reflection on Scripture.

In this archive are vols XII-XXII of XXII vols Vol. I: Part I, QQ. I-XXVI, 1911 Of God and the Divine Attributes Vol. II: Part I, QQ. XXVII-XLIX, 2nd and rev. ed.,1921 The Blessed Trinity — The Creation Vol. III: Part I, QQ. L-LXXIV, 2nd and rev. ed., 1922 The Angels — The Work of Six Days Vol. IV: Part I, QQ. LXXV-CII, 2nd and rev. ed. 1922 On Man Vol. V: Part I, QQ. CIII-CXIX,1922 The Divine Government Vol. VI: The 1st Part of the Part II, QQ. I-XLVII, 1922 The end of man — Human Acts — Passions Vol. VII: The 1st Part of the Part II, QQ. XLIX-LXXXIX, 1915 Habits — Virtues and Vices Vol. VIII: The 1st Part of the Part II, QQ. XC-CXIV, 1915 Law and Grace Vol. IX: The 2nd Part of the Part II, QQ. I-XLVI, 1917 Faith, Hope and Charity Vol. X: The 2nd Part of the Part II, QQ. XLVII-LXXIX, 1918 Prudence — Justice Vol. XI: The 2nd Part of the Part II, QQ. LXXX-C, 1922 Justice (continued) — The Interior and Exterior Acts of Religion Vol. XII: The 2nd Part of the Part II, QQ. CI-CXL, 1922 Piety, Observance, and Contrary Vices — Fortitude Vol. XIII: The 2nd Part of the Part II, QQ. CXLI-CLXX, 1921 Temperance, its Integral, Subjective and Potential Parts, and Contrary Vices Vol. XIV: The 2nd Part of the Part II, QQ. CLXXI-CLXXIX, 1922 Gratuitous Graces — Active and Contemplative Life — States of Life Vol. XV: Part III, QQ. I-XXVI, 1913 The Incarnation Vol. XVI: Part III, QQ. XXVII-LIX, 1914 The Christology (including St. Thomas’ Mariology) Vol. XVII: Part III, QQ. LX-LXXXIII, 1914 The Sacraments in General — Baptism — Confirmation — Holy Eucharist Vol. XVIII: Part III, QQ. LXXXIV-Suppl. XXXIII, 1917 Penance (including last seven questions of the Third Part) — Extreme Unction Vol. XIX: Part III (supplement), QQ. Suppl. XXXIV-Suppl. LXVIII, 1922 Holy Orders — Matrimony Vol. XX: Part III (supplement), QQ. Suppl. LXIX-Suppl. LXXXVI, 1921 Treatise on the Last Things Vol. XXI: Part III (supplement), QQ. Suppl. LXXXVII-Suppl. XCIX and Appendices Purgatory Vol. XXII: Index, 1925

Ethics both in theory and practice. Phrased in non-technical language, Right and Reason is a thoroughly competent book in the philosophy of Ethics, which gives the science of morality from the Aristotelian-Thomistic, common-sense school of thought--which is none other than the Perennial Philosophy of the Ages, the philosophy outside of which one's positions quickly become absurd and all reasoning ends up in dead-ends. Impr.

<p>Thomas Aquinas believed that human actions have species, such as theft or almsgiving. A problem arises, however, concerning his teaching on how such moral kinds are determined. Aquinas uses five different terms - end, object, matter, circumstance, and motive - to identify what gives species to human actions. Although similarities in meaning can be discerned between certain of these terms, apparent differences between others make it difficult to grasp how all five could refer to what specifies human actions. Joseph Pilsner examines and compares Aquinas's understanding of these five terms to see if a consistent account of his teaching on specification can be proposed.</p>

__The Trinitarian Christology of St Thomas Aquinas__ brings to light the Trinitarian riches in Thomas Aquinas's Christology. Dominic Legge, O.P, disproves Karl Rahner's assertion that Aquinas divorces the study of Christ from the Trinity, by offering a stimulating re-reading of Aquinas on his own terms, as a profound theologian of the Trinitarian mystery of God as manifested in and through Christ. Legge highlights that, for Aquinas, Christology is intrinsically Trinitarian, in its origin and its principles, its structure, and its role in the dispensation of salvation. He investigates the Trinitarian shape of the incarnation itself: the visible mission of the Son, sent by the Father, implicating the invisible mission of the Holy Spirit to his assumed human nature. For Aquinas, Christ's humanity, at its deepest foundations, incarnates the very personal being of the divine Son and Word of the Father, and hence every action of Christ reveals the Father, is from the Father, and leads back to the Father. This study also uncovers a remarkable Spirit Christology in Aquinas: Christ as man stands in need of the Spirit's anointing to carry out his saving work; his supernatural human knowledge is dependent on the Spirit's gift; and it is the Spirit who moves and guides him in every action, from Nazareth to Golgotha.

Thomas Aquinas' Verse-by-verse Commentary On The Letter To The Romans Of John Is Presented Here In A Parallel Latin-english Format With The Text Of The Letter To The Romans Included At The Beginning Of Each Lecture In Latin, English, And Greek.

Acclaimed as the best book ever written on St. Thomas, this outstanding profile introduces one of Christianity's most important and influential thinkers. G. K. Chesterton chronicles the saint's life, focusing on the man and the events that shaped him, rather than on theology. In a concise, witty, and eminently readable narrative, he illustrates the relevance of St. Thomas' achievements to modern readers. Born into an aristocratic family, Thomas rejected a life of privilege to join a new order of preaching and teaching monks, the Dominicans. Chesterton compares Thomas' views to those of another famous thirteenth-century figure, St. Francis of Assisi. He also explores the influence of Aristotelian philosophy on Thomas' character, along with the effects of Parisian culture, society, and politics. The final chapter examines the impact of Thomas' work on later religious thinkers, including Martin Luther. This brief but vivid profile provides fascinating glimpses into the medieval scholastic movement, and it presents an excellent beginning to further explorations of St. Thomas Aquinas' works.

Although Thomas Aquinas's influence over philosophy endures to this day, the medieval genius did not consider himself a philosopher, but a Scripture scholar. The Aquinas Institute's hardcover Latin-English editions of Aquinas's commentaries on the Letters of St. Paul make many of these commentaries available in English for the first time.The bilingual format makes the work of this intellectual giant accessible to a broader audience than ever before in history. Aquinas's commentaries on the Pauline letters is a great gift for pastors, seminarians, or anyone who seeks a deeper intellectual reflection on Scripture.