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Summa Theologiae
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The Summa Theologiae is a compendium of Catholic teachings. St. Thomas Aquinas wrote it between 1265 and 1273, and meant it to give logical defences of the teachings and help with the education of clergymen and laymen. It goes through nearly all the points of Western Christian theology; it starts with God, then Creation, Man, Man's return to God, Christ, Man's Way to return, and back to God. He draws from multiple sources in explaining each of the points, like Scripture, St. Augustine of Hippo and other Church Fathers, St. Anselm of Canterbury, Plato, Aristotle, Cicero, Averroes, Avicenna, Maimonides, and more.The Summa Theologiae follows a certain format: first, it is divided into four overall parts (Parts I, II-I, II-II, and III). Each of these parts is divided into Treatises, which focus on a particular topic (e.g. On the Creation, On Man, On Truth). The treatises are then divided into "Questions", which are general issues within the topic of the treatise (e.g. "Of the Simplicity of God", "Of the Angels in Comparison with Bodies", "Of the Effects of Love"). Those questions are then divided into numbered "Articles", which are questions about an aspect of the "Question" (e.g. "Whether God exists?", "Whether Sorrow is the Same as Pain?", "The Comparison of the True to the Good").Each "Article" is divided into five parts: First, the Article formulates in its title a question that can only be answered by yes or no; this is done so that the issue can be finite and decidable. Next, St. Thomas lists a number of objections (usually three) to the answer that he will give. They are apparent proofs, beginning with "It seems that..." (Oportet). In these objections, St. Thomas makes a case for them by providing reasons why these arguments could be taken to be true. Third, St. Thomas indicates his own position by stating "On the contrary..." (Sed contra). The brief argument is usually an argument from authority, whether it is from Scripture, the Church Fathers, or any other philosopher. The fourth part is "I answer that" (Respondeo dicens), in which St. Thomas proves his own position, providing background explanations or distinctions along the way. Lastly, St. Thomas addresses each objection by explaining where and how it went wrong, that is, by distinguishing the truth from the falsity in the objection. Sometimes, the Respondeo sufficiently answers the objections in that St. Thomas does not have to point out where each objection went wrong, so he would answer with "This is a sufficient answer to the Objections".After having a mystical experience while celebrating Mass in 1273, St. Thomas refused to complete the Summa Theologiae, saying "I can do no more. Such secrets have been revealed to me that all I have written now appears to be of little value". Nonetheless, the work was completed by others who drew from his earlier material; this material makes up the "Supplement".The Summa has been highly successful in the Catholic Church and remains one of the most cited works of theology even to this day. Pope Leo XIII wrote in his encyclical, Aeterni Patris, about St. Thomas's influence in the Church and aimed to advance the revival of scholastic philosophy, especially that of St. Thomas. He even adds that the Summa, alongside Scripture and a book of decrees by the Supreme Pontiffs, was placed on the altar at the Council of Trent, underscoring how much respect the bishops at Trent had for the Summa for summarizing the Church's teachings. However, despite its profound influence, St. Thomas would vehemently insist that it is not to be taken as equivalent in authority to Scripture or the Church, and a few bits have since been formally rejectednote One example of this would be St. Thomas' comments on the Immaculate Conception, in which the Blessed Virgin Mary was conceived without original sin, and during his time it was up for debate. In III q. 27, art. 2, St. Thomas, although he affirms that the Blessed Virgin Mary was born without original sin, denies that she was conceived without it, saying that "this would be derogatory to the dignity of Christ, by reason of His being the universal Saviour of all. Consequently after Christ, who, as the universal Saviour of all, needed not to be saved, the purity of the Blessed Virgin holds the highest place." Blessed John Duns Scotus, another scholastic philosopher who wrote after St. Thomas' time, turned the argument upside-down and argued that it is actually because of Jesus' excellence as redeemer, reconciliator, and mediator that Mary did not contract original sin and that to say otherwise would be derogatory to the dignity of Christ. Blessed Scotus' comments would eventually lead Pope Blessed Pius IX to write the apostolic constitution Ineffabilis Deus in 1849, in which the Immaculate Conception is declared a dogma, or a divinely revealed truth transmitted from the Apostles in the Scriptures or by tradition, and proposed by the Church for the acceptance of the faithful.. | |
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As the Good Book Says... | |
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As the Good Book Says...: But of course. St. Thomas cites Scripture throughout this work. He even states that citing Scripture and interpreting it is the form of argument to be used when disputing with those who concede belief in divine revelation, like heretics, as both the heretic and the Christian have this for common ground. | |
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Big Good | |
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Big Good: God, of course. Everything good, and even existence itself, springs from Him. | |
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Evil Stole My Faith | |
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Evil Stole My Faith: Presented as one of the objections to the existence of God in Part I, Q. 2, Art. 3. It says that the existence of a contrary would completely negate the existence of the other. If God, being infinite goodness, existed, then there would be no evil discoverable, but since there is evil in the world, then God does not exist. St. Thomas replies that God would not allow any evil to exist in His works unless, in His omnipotence and goodness, He were to produce good out of it. | |
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Bookends | |
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Book Ends: The work starts with God, Who is "in the beginning". Then, the Summa proceeds to the Creation and a consideration of creatures, centering on Man, who alone is created in God's image. It then goes to Man's return to God through his life of moral and religious choice. It then studies Christ, Man's Way to return by means of the Sacraments, and lastly ends with God. | |
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Omniscient Morality License | |
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Omniscient Morality License: St. Thomas cites St. Augustine's response and replies that God would not allow any evil to exist in His works unless, in His omnipotence and goodness, He were to produce good out of it. | |
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God Is Good | |
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God Is Good: Naturally, this is one of the main ideas of the work. | |
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All Animals Are Domesticated | |
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All Animals Are Domesticated: If not for original sin, humans could govern all other animals as if they were domesticated. | |
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As You Know | |
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As You Know: Because of the compendium's nature, St. Thomas frequently and repeatedly explains basic bits of Christian philosophy. He does this because subsequent articles and questions build on ideas explored in previous articles. | |
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Due to the Dead | |
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Due to the Dead: St. Thomas says that funeral rites help both the living and the dead since they comfort the living, remind them of God, and inspire prayers for the dead, which help them if they're in Purgatory. However, he dismisses the idea that the dead cannot rest without burial as "ridiculous and absurd". | |
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Hypocritical Humor | |
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Hypocritical Humor: Invoked when St. Thomas uses the authority of Boethius to show that the argument from authority is the weakest form of argument. | |
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Appeal to Authority | |
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Appeal to Authority: Typically, St. Thomas makes this kind of argument in the Sed contra to indicate his own position. The argument from authority is also discussed in Part I, Q. 1, Art. 8. One of the objections to sacred doctrine being argumentative is that the argument is either from authority or reason. If it is from authority, then it would be unbefitting the dignity of sacred doctrine because the argument from authority is the weakest form of proof... according to Boethius. St. Thomas replies that the argument from authority is the weakest form of argument if based on human reason, but the strongest if based on divine revelation. This argument works if the opponent concedes belief in divine revelation, which is why the Bible is used when disputing with heretics. | |
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The Nicknamer | |
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The Nicknamer: Usually, St. Thomas refers to other writers by nicknames. St. Paul is "the Apostle", Aristotle is "the Philosopher", Peter Lombard is "the Master", and so on. | |
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Justified Criminal | |
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Justified Criminal: St. Thomas explains that those who have a surplus of something are required, by natural law, to distribute that to the destitute, and that it is lawful for someone in dire need to take it openly or secretly, though he does not say it is "robbery" or "theft", properly speaking. | |
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Humans Are Special | |
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Humans Are Special: St. Thomas teaches that humans are the only animals whose souls live on past death, and the only animals meant for a relationship with God. | |
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You Cannot Grasp the True Form | |
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You Cannot Grasp the True Form: Humans cannot understand the full infinity of God, and consequently our ability to study God through science and philosophy is limited. St. Thomas says we can use them to prove his existence, oneness, and so on, but that some details can be known only through divine revelation. He writes in Part I, q. 1, art. 1: | |
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The Heretic | |
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The Heretic: Discussed in Part II-II, Q. 11. St. Thomas advocates a punitive treatment of heretics on the grounds that they corrupt Christian dogmas, which would lead a Christian astray and damn him. As this is a graver matter than, for instance, forging money, he argues that heretics not only should not be tolerated but also deserve to be excommunicated and even handed over to the secular tribunal, where they may be put to death. | |
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The Corrupter | |
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The Corrupter: Discussed in Part I, Q. 114 and Part II-1, Q. 80. St. Thomas says that the Devil and the demons definitely can have a role in causing a Christian to sin, but in the sense that they suggest to the Christian or propose an object of appetite (tendency or inclination). That said, the principle of a sinful action is the will, and every sin is voluntary. This means that the Devil neither has to tempt a Christian into sinning nor has to cause evil thoughts, as sometimes the Christian can do such things entirely by choice. Even if the Christian sins as the Devil suggested, it is still by choice on the part of the Christian because he chose to go along with the Devil's suggestion to sin. | |
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The following is a list of statements referring to the current page from other pages.
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