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Of the Summa TheologicaARTICLE 1. Whether One Should Read the Summa Theologica?Objection 1. The Summa Theologica was written over 700 years ago (1265-1274). Thus, whatever philosophy is contained in this book is long outdated.

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Further, the state of scientific knowledge was much less advanced at that time then now, so it is impossible that there can be found any insight into the nature of things. Therefore, avoid this book.Objection 2. Thomas Aquinas was a Christian philosopher QUESTION 1. Of the Summa TheologicaARTICLE 1. Whether One Should Read the Summa Theologica?Objection 1. The Summa Theologica was written over 700 years ago (1265-1274). Thus, whatever philosophy is contained in this book is long outdated.

Further, the state of scientific knowledge was much less advanced at that time then now, so it is impossible that there can be found any insight into the nature of things. Therefore, avoid this book.Objection 2. Thomas Aquinas was a Christian philosopher and theologian. But as proved by modern science and subsequent philosophy, religion is false (cf. Richard Dawkins). Furthermore, religion is now known to cause social evils and injustices, including the intolerance and bigotry that thrives in the present day. Therefore, avoid this book.Objection 3.

Thomas Aquinas is now considered the culmination of Medieval scholastic philosophy. But this school of philosophy is now known to have stifled free intellectual inquiry for hundreds of years, impeding intellectual progress (cf. The case of Galileo). Therefore, avoid this book.Objection 4. The purpose of Aquinas’s philosophy was to combine the doctrines of Aristotle with those of the Catholic church.

But this means that he had no original doctrines, and merely adopted them from elsewhere. Yet the purpose of philosophy is to follow one’s own reason.

Thus it is less noble to merely synthesize the thoughts of others. As Bertrand Russell says (Hist. Phil.), The findings of arguments for a conclusion given in advance is not philosophy, but special pleading. I cannot, therefore, feel that Aquinas deserves to be put on a level with the best philosophers either of Greece or of modern times. Therefore, avoid this book.Objection 5. It is admittedly not impossible that Aquinas did have some beneficial and original ideas. But since he has been so influential, it is reasonable to suppose that whatever worthwhile ideas he had, have been long absorbed by subsequent writers.

Thus, one need not read Aquinas to encounter his ideas. Therefore, avoid this book.On the contrary, The Summa Theologica is one of the most impressive and influential books in the Western cannon.

Therefore, one should read the Summa Theologica.I answer that, One may read a great book for many reasons. The first is purely historical. Often, great classics provide incredible windows into the past, as they summarize and perfect a line of intellectual progress, thereby providing a capstone to a scholarly tradition. For example, the mathematician Euclid borrowed frequently from his predecessors, as did the astronomer Ptolemy; but their works were so perfect and comprehensive that they instantly made all of their predecessors obsolete. Thomas Aquinas with his predecessors. Therefore, by reading his comprehensive summary, one learns not only of his philosophy, but the philosophy of an age.The second reason to read a great book is for its quality. Even if the doctrines contained therein are now believed or known to be false, the great skill of the author makes it still worthwhile to read their work.

The beautifully adorned calendars of the Middle Ages might—although they are far surpassed by modern modes of reckoning—be still perused with pleasure, for the consummate craftsmanship and delicate care that went into their making; and for the same reason might one read Aquinas.The third reason to read a great book is to expand one’s worldview. Narrow is the span of human life, and brief is the hour in which we are born, grow old, and pass away. Thus, without conscious effort, we will experience but a sliver of the ways people have thought and lived.

This is why travel is so often advised as a path to intellectual growth. But in travel, we may only go to places contemporary in time. Thus, to travel to different ages, one must do so through reading. Further, when traveling, one encounters different customs and cultures; but one does not necessarily encounter different intellectual traditions.

Therefore, to experience an intellectual tradition much different from that of the current day, one must read great classics of the past.Reply Obj. Some types of knowledge quickly grow obsolete, such as that of empirical science. Other veins of enquiry maintain their relevance for a long while. Thus, the doctrines of Plato and Aristotle, in the fields of ethics, politics, and logic, still exert an influence on the present day. But it was in these topics that Aquinas most often wrote about. Therefore, much of his philosophy is still relevant and alive. Further, even if all of Aquinas’s conclusions are false, it is still worthwhile to read his arguments.

As it is by hearing the counterarguments that one finds the reasons for one’s own beliefs. As Milton says, A man may be a heretic in the truth; and if he believe things only because his pastor says so, or the Assembly so determines, without knowing other reason, though his belief be true, yet the very truth he holds becomes his heresy.Reply Obj.

Although many of the dogmas believed by many Christians have been thrown into doubt, the question of the existence of God still remains open (cf. The debate about “fine tuning”). Further, one must judge an individual by his own merits, not by the merits of the group to which he belongs. Therefore, it is wrong to hold Aquinas accountable for others who have committed crimes and wrongs in the name of religion.Reply Obj. It is no more Aquinas’s fault that his intellectual school stifled free enquiry, than it is the fault of Ptolemy that Galileo was persecuted for disagreeing with him.

A thinker is not responsible for those who cleave dogmatically to their doctrines, especially if the thinker, like Aquinas, emphasized the use of reason and the importance of free choice.Reply Obj. It is indeed true that much of Aquinas’s project consists in synthesizing the doctrines of Aristotle and the Catholic faith. In this, he can perhaps be justly said to be less original and less true to the spirit of philosophy. However, to dismiss him for such a reason is unfair.

First, Aquinas was a theologian, and not a philosopher. To judge him by the standards used to judge philosophers today would therefore be to apply the wrong criterion, as it was not his goal to follow his reason wherever it led. Second, no thinker is wholly original. Even Descartes, in trying to break free from scholasticism, used scholastic arguments in his Meditations. Every thinker owes intellectual debts to their forebears; as the great Newton said, If I have seen further, it is by standing on the shoulders of giants.Additionally, an original doctrine may result from the combination of two pre-existing doctrines.

The positions of Aristotle, being typically opposed to those of Plato, are often at odds with the tenor of Catholic doctrines. For example, Aristotle’s ethics emphasizes earthly happiness, by the use of moderation; the goal is not to be morally right, but to live a good life.

This is superficially quite opposite to the idea that one must be morally right, even if it leads to unhappiness, so as to enter heaven in the hereafter. Therefore, it requires considerable intellectual ingenuity to harmonize these two positions.

Further, the final doctrine is quite different from the two component doctrines.Reply Obj. It is indeed true that one may learn of Aquinas’s doctrines from later writers.

But as anyone who has ever played a game of telephone can attest, the content of a message can be distorted through transmission. Besides, Aquinas was a thinker of extremely high caliber, and so it is unlikely that any later thinkers could argue his positions as powerfully as he could.QUESTION 2.

Of this edition.ARTICLE 1. Whether one should read this edition of this book?Objection 1. The original Summa Theologica consists of five volumes, totaling over 3,000 pages. This edition is heavily abridged, consisting of one volume, of slightly over 500 pages. But one should always read the unabridged edition, so as not to miss any important points. Therefore, avoid this edition.Objection 2.

Further, the editor, Peter Kreeft, is extremely biased towards Aquinas. For example, in the glossary of this book, Kreeft defines “nominalism' as the theory that universal terms like “justice” or “man” are only names, not real essences; it is perhaps the more pervasive and destructive error in modern philosophy.

Clearly, this sort of comment is inappropriate for a glossary. Therefore, avoid this edition.Objection 3. Further, Kreeft’s footnotes are often distracting, seldom helpful, and are generally self-indulgent. Most of his explanations of Aquinas’s points do not explain them any more clearly than the text itself. And his frequent adulatory interjections (generally of the form, “Note how wonderful and wise this argument is!”) add nothing to the reading experience. Also, an inexperienced reader might mistakenly get the impression that Kreeft’s opinions of other philosophers, such as his frequent swipes at Kant and Hume, represent the received opinion.

In general, Kreeft is such a talkative, opinionated, and unhelpful commentator, that he might as well be Charles Kinbote in Pale Fire. Therefore, avoid this edition.On the contrary, This edition is fine for nonscholarly purposes, such as if you want to get some experience with Aquinas without having to read five whole volumes.I answer that, Very often, abridgments can improve a reading experience of an old text. Many things which were of great importance in the past are merely distracting now. Also, authors are seldom good judges of the quality of their work; the only true judge is posterity. And abridgments often cut away everything that didn’t last, leaving only what posterity has judged valuable.

Further, the urge to read everything written by an author is the product of a narrow purism, which treats books as inviolable objects. Books are not ends in themselves, to be read for their own sake; rather, books are the means to a richer life and to greater enlightenment.

Therefore one need only read what will be rewarding, and not run one’s eyes over everything merely for the sake of completion. And besides, many who would never read the unabridged version of a book might read the abridged version; and it is in general better to read some of a great book, than none of it.

And lastly, if you enjoy the abridged version, nothing prevents you from reading the unabridged version afterwards. Abridgments allow one to test the waters before jumping in.Reply Obj. If you would like to read all 3,000 pages, be my guest. But from what I could tell, Kreeft actually did a good job in selecting the most influential and relevant sections. I did not come across a single part of the book that I thought was unnecessary.Reply Obj.

In general, it is better to learn a doctrine from an adherent rather than a detractor, as one should learn the merits of an argument before searching for its defects. Therefore, it is no bad thing that Kreeft is a follower of Aquinas.Reply Obj. One can always do as I did, and skip over most of the footnotes. They are easily ignored. A Summa of the Summa of St Thomas AquinasBy Peter KreeftPeter Kreeft provides with this work a readable summary of the extensive ‘Summa Theologica’.The original text in ancient language by Aquinas needs the footnotes provided by Kreeft to make it reasonably comprehensible.And even so, it remains a challenge.St Thomas Aquinas (1224-1274) in his Theological analysis, the questions raised are divided into six main chapters.I will quote a few lines of the ones that attracted my attention:1.

I may never be theologically or intellectually ready to tackle the full masterpiece that is St. Thomas Aquinas' Summa Theologica (since, after all, it's 5 volumes, around 3,000 pages total, in a fairly dense 12th Century writing style), but happily Peter Kreeft came to my rescue with this 532 page'Summa of the Summa'.It's the kind of title that draws confused stares if you read it while dining alone in a restaurant, but this book was a richer feast than anything on the menu. Editor Peter Kreeft I may never be theologically or intellectually ready to tackle the full masterpiece that is St. Thomas Aquinas' Summa Theologica (since, after all, it's 5 volumes, around 3,000 pages total, in a fairly dense 12th Century writing style), but happily Peter Kreeft came to my rescue with this 532 page'Summa of the Summa'.It's the kind of title that draws confused stares if you read it while dining alone in a restaurant, but this book was a richer feast than anything on the menu. Editor Peter Kreeft has basically assembled what are, in his view, some key sections from the Summa, and arranged them by topic.

So you get the actual text of the Summa, with the very helpful addition of Kreeft's annotations; sort of like a private workshop, with Peter Kreeft as your well-qualified tutor.Even in this 'brief' version, the Summa demands careful, slow, and thoughtful reading. It is a philosophical master class, with the brilliance of Aquinas' intellect and theological insight set forth in the format of a Medieval formal logical argument (think '1st Article, Objection 1, Objection 2, Reply to Objection 1, Reply to Objection 2', etc.). Much like finding yourself in the middle of a honors debate team tournament, but well worth the effort.If you've ever been curious about the Summa, and needed a simpler avenue of entry than tackling the full work, this would be a good recommendation. Kreeft has done a fine job with this, and his copious footnotes are filled with clarity, wisdom, much insight, and just the right touch of humor now and then. It's a bit like mountain-climbing, the Summa - there are some steep passages, but the view and journey are worth it!

Kreeft did an okay job, given his aims. Usually when people give an abridgment or a summary of a major thinker, they cut out all of the necessary passages and/or highlight the abridger's pet doctrines.

Kreeft does a good job in avoiding that (though he is not entirely flawless as I will try to demonstrate).Kreeft's method is to devote 75% of the page to essential passages from St Thomas. Kreeft's footnotes provide a running commentary.Pros: Kreeft does a good and brief summary of medieval Kreeft did an okay job, given his aims. Usually when people give an abridgment or a summary of a major thinker, they cut out all of the necessary passages and/or highlight the abridger's pet doctrines. Kreeft does a good job in avoiding that (though he is not entirely flawless as I will try to demonstrate).Kreeft's method is to devote 75% of the page to essential passages from St Thomas.

Kreeft's footnotes provide a running commentary.Pros: Kreeft does a good and brief summary of medieval thought and gives a glossary of essential terms that must be mastered if one is to understand medieval philosophy. Many of Kreeft's footnotes are priceless and one could easily teach a course on medieval philosophy and/or apologetics using this book.Cons: Kreeft doesn't fully understand Calvinism. Yes, there are hyper-Calvinists to whom Kreeft's comments apply. (As a Calvinist I agreed with St Thomas on 'Free Will.' Also, Kreeft did not interact with Henri Cardinal de Lubac on 'Natural and the Supernatural.'

Given that this is a screaming debate in Thomist circles whose waves are still be felt (ala John Milbank), this omission is rather curious. This is a very important book. I found it extremely challenging to read.

The Summa was written over 700 years ago, in Latin, so the English form reprinted here in Kreeft's book is a word for word translation of a bygone philosophical style of writing. The Summa is also written in a precise formula, broken down into Books, Questions, Articles, Objections, A Contrarian summary, A detailed answer, and refutations to each objection. There is no deviation from this format, but the philosophy This is a very important book. I found it extremely challenging to read.

The Summa was written over 700 years ago, in Latin, so the English form reprinted here in Kreeft's book is a word for word translation of a bygone philosophical style of writing. The Summa is also written in a precise formula, broken down into Books, Questions, Articles, Objections, A Contrarian summary, A detailed answer, and refutations to each objection. There is no deviation from this format, but the philosophy constantly pokes through. You can trace a direct line in philosophical truth from Socrates to Plato to Aristotle to Augustine to Aquinas, and Aquinas underpins nearly every main Church teaching on morality today. Kreeft does a great service here in just presenting large chunks of the Summa as is, and then annotating the text with his comments, observations, and further explanations in footnotes. If you read only the footnotes, you would still have a great course in philosophy.

The Summa is 3,000+ pages, and this book is 532, so there was a lot of material left out, and the front half of the book is loaded with small philosophical building blocks that tediously build upon each other and take a long time to amount to any recognizeable teachings. But when the teachings come, they are built on a rock solid foundation and are irrefutable (although they are refuted today in the way most people just ignore them).

I guess I'm reviewing two works, the Summa and Kreeft's notes on the Summa. The greatness of the sampling of the Summa presented in this book is difficult to overstate. The Summa is everywhere in Church teaching, it is a polished lens through which to read the Bible to ascertain its meaning. But Kreeft's additions are great too, funny, helpful, and concise. This is challenging stuff, and I doubt that as much 1% of it sunk into my head, but it's well worth the read. An arduous read.

This book is a summery of Aquinas's Trilogy of Theology and is certainly not a light read. It's a suitable attempt to bring the academic work of Aquinas down to the laymen.

It's full of questions that Aquinas attempts to answer. Some questions I found interesting like 'Whether the Will of God is changeable' or 'Whether God wills evils' and not so interesting questions like 'Whether the soul is composed of matter and form' or 'Whether the Will is a higher power than the An arduous read. This book is a summery of Aquinas's Trilogy of Theology and is certainly not a light read. It's a suitable attempt to bring the academic work of Aquinas down to the laymen. It's full of questions that Aquinas attempts to answer.

Some questions I found interesting like 'Whether the Will of God is changeable' or 'Whether God wills evils' and not so interesting questions like 'Whether the soul is composed of matter and form' or 'Whether the Will is a higher power than the intellect.' Now these questions were very important in the day but maybe a bit dry for the average reader. I would say that half of the book was interesting but I could have done without about a full third of the topics offered in this 532 page tome. I would not have picked this book to read on my own but I had to read it as part of a theology discussion group at a local pub.

That helped make it more enjoyable. I've always liked the idea of reading Aquinas but seriously, the Summa Theologica is like a million pages long. Still, he's one of the most influential minds in history. So I've read secondary works and summaries and such. When I discovered this book, I thought it was perfect - someone had summarized the Summa!It is pretty good. Know in advance, this summary omits pretty much all the theology. In this, it is essentially a philosophy textbook.

Perhaps it was designed for use in philosophy class. I've always liked the idea of reading Aquinas but seriously, the Summa Theologica is like a million pages long. Still, he's one of the most influential minds in history. So I've read secondary works and summaries and such. When I discovered this book, I thought it was perfect - someone had summarized the Summa!It is pretty good. Know in advance, this summary omits pretty much all the theology.

In this, it is essentially a philosophy textbook. Perhaps it was designed for use in philosophy class. So we jump right from God to will and morals and ethics.

Any discussion special revelation or the trinity or salvation or church is gone. I think had I known that I still would have read it. But I'd have liked to read Thomas on those subjects too (unless there is another Summa of the Summa that goes into these points?).Along with that, this book is still pretty deep. Like I said, it is designed for an undergrad philosophy class. In this it is quite good. I enjoyed getting a better understanding of Aquinas in his own words. Part of Aquinas is the tediousness, the medieval scholastic style.

Though this is edited, it keeps enough of that style to give you a flavor for how Aquinas wrote.Overall then, this is a good book for any interested in theology and philosophy as well as church history. I do still wonder if there is a book like this one, perhaps that edits Aquinas a little more heavily and includes his thoughts on theology. Perhaps my 3 starts, and not 4, is a hint of bitterness that I thought I was getting that sort of book.At the same time, I read this as part of my 'spiritual masters' reading where I read Christian classics. When I say this is philosophy, its still medieval philosophy. God appears on nearly every page!

So if you like reading spiritual classics, this is a good one to read a few pages each morning especially as the chapters are very short! This book and John Calvin almost made me drop out of college, and I don't mean in the sense that I would go and join a seminary or something. It reads like an incredibly intelligent person had a severe mental collapse and spent his entire life trying to find ways to prove that the bible is right.

It seriously reads like someone took the bible and then, with no evidence, decided 'this is right,' and then that person did everything they could to create connections and justify the language in the This book and John Calvin almost made me drop out of college, and I don't mean in the sense that I would go and join a seminary or something. It reads like an incredibly intelligent person had a severe mental collapse and spent his entire life trying to find ways to prove that the bible is right. It seriously reads like someone took the bible and then, with no evidence, decided 'this is right,' and then that person did everything they could to create connections and justify the language in the bible.What you are left with is an Aristotelian discourse drawing connections between the bible and philosophy, and it only works if you are operating under the assumption that the bible is right. I changed schools because in the school with the classics program in which I read this, my opinion and uncertainty was invalidated by the majority of my classmates and I was viewed as a heretic and could no longer go about my day comfortably.I hated reading this. I don't why anyone reads this. I don't think it's a 'difficult' book. I think it's an incredibly easy, accessible book.

I just don't agree with the book's basic assumptions. That's not the book being difficult. That's me saying, 'I'm not sure that's right.' I'm not even saying, 'That's wrong.'

Just, 'I don't know if that's it.' And if you have any hesitancy about those fundamental assumptions, the entire book just looks like mental gymnastics. A summary of a summary sounds lazy, but it's still over 500 pages - hardly a condensed book.Other than priests-in-training, almost nobody will read St. Thomas' original Summa Theologica at 3,500 pages. The reading isn't hard (it was intended for a 'mass' audience in the 1200s), just voluminous.

Peter Kreeft didn't attempt to actually summarize all of the original, but to excerpt and footnote the highlights.Each excerpt is the full discussion of one of St. Thomas' questions about Catholic A summary of a summary sounds lazy, but it's still over 500 pages - hardly a condensed book.Other than priests-in-training, almost nobody will read St. Thomas' original Summa Theologica at 3,500 pages. The reading isn't hard (it was intended for a 'mass' audience in the 1200s), just voluminous.

Peter Kreeft didn't attempt to actually summarize all of the original, but to excerpt and footnote the highlights.Each excerpt is the full discussion of one of St. Thomas' questions about Catholic theology, such ethics, the nature of God, Epistemology, and creation. I can't fathom what was left out.I see the importance of this book as a mass-market way to bring logic to the Catholic faith. Was forced to read this for an intro to Philosophy class, best homework I ever did.

The passage is short, but if it resonates with you, it will, like it did with me completely change your views on religion and the idea of God. Even though it is nothing anyone would go out of their way to read unless they were on a Philosophy assignment or trying to sound smart, this along with Confucius's Analects are the pieces I recommend all to read.

To this day reading this remains in my list of top 10 Was forced to read this for an intro to Philosophy class, best homework I ever did. The passage is short, but if it resonates with you, it will, like it did with me completely change your views on religion and the idea of God. Even though it is nothing anyone would go out of their way to read unless they were on a Philosophy assignment or trying to sound smart, this along with Confucius's Analects are the pieces I recommend all to read. To this day reading this remains in my list of top 10 college experiences, and makes for an awesome debate or party story. Peter Kreeft is a Catholic apologist, professor of philosophy at Boston College and The King's College, and author of over 45 books including,.

Some consider him the best Catholic philosopher currently residing in the United States. His ideas draw heavily from religious and philosophical tradition, Peter Kreeft is a Catholic apologist, professor of philosophy at Boston College and The King's College, and author of over 45 books including,. Some consider him the best Catholic philosopher currently residing in the United States. His ideas draw heavily from religious and philosophical tradition, especially,. Kreeft has writings on Socratic logic, the sea, Jesus Christ, the Summa Theologica, angels, and Heaven, as well as his work on the Problem of Evil, for which he was interviewed by in his bestseller,.

.The Summa Theologiae (written 1265–1274 and also known as the Summa Theologica or simply the Summa) is the best-known work of (c. Although unfinished, the Summa is 'one of the classics of the history of philosophy and one of the most influential works of Western literature.' It is intended as an instructional guide for theology students, including seminarians and the literate laity. It is a compendium of all of the main teachings of the. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle:; Creation, Man;;; the; and back to God.The Summa is Aquinas' 'most perfect work, the fruit of his mature years, in which the thought of his whole life is condensed.'

Among non-scholars, the Summa is perhaps most famous for its five arguments for the existence of God, which are known as the 'five ways' (: ). The five ways, however, occupy only one of the Summa's 3,125 articles.Throughout the Summa, Aquinas cites, and sources including but not limited to, and.The Summa is a more structured and expanded version of Aquinas's earlier. These works were written for different purposes, the Summa Theologiae to explain the Christian faith to beginning theology students, and the Summa contra Gentiles to explain the Christian faith and defend it in hostile situations, with arguments adapted to the intended circumstances of its use, each article refuting a certain belief or a specific.Aquinas conceived the Summa specifically as a work suited to beginning students: 'Because a doctor of catholic truth ought not only to teach the proficient, but to him pertains also to instruct beginners. As the Apostle says in 1 Corinthians 3: 1–2, as to infants in Christ, I gave you milk to drink, not meat, our proposed intention in this work is to convey those things that pertain to the Christian religion, in a way that is fitting to the instruction of beginners.'

It was while teaching at the studium provinciale, the forerunner of the and College of Saint Thomas, which in the 20th century would become the, that Aquinas began to compose the Summa. He completed the Prima Pars (first part) in its entirety and circulated it in Italy before departing to take up his second regency as professor at the University of Paris (1269–1272).Not only has the Summa Theologiae been one of the main intellectual inspirations for, but it also had such a great influence on 's, that Dante's epic poem has been called 'the Summa in verse.' Even today, both in Western and Eastern Catholic Churches, Orthodoxy, and the mainstream original Protestant denominations (Anglicanism and Episcopalianism, Lutheranism, Methodism, and Presbyterianism), it is very common for the Summa Theologiae to be required or strongly urged reading, in whole or in part, for all those seeking ordination to the diaconate or priesthood, or to professed male or female religious life, or for laypersons studying philosophy and theology at the collegiate level. Summa theologica, 1596The Summa is structured into three Parts which are subdivided into 614 Questions or 'QQ'. Questions, in turn, are subdivided into 3,125 Articles. 'Questions' are specific topics of discussion, while their articles are even more specific questions, facets of the parent question. For example, Part I, Question 2, 'The Existence of God' is divided into three articles: 'Whether the existence of God is self-evident?'

, 'Whether it can be demonstrated that God exists?' , and 'Whether God exists?' Additionally, questions on a broader theme are grouped into Treatises, though the category of treatise is reported differently, depending on the source.The Summa's three parts have a few other major subdivisions. First Part (119 QQ, 584 Art.): in Latin, Prima Pars. God's existence and nature; the creation of the world;; the nature of man.

Second Part (303 QQ, 1536 Art.), subdivided into two sub-parts:. First part of the Second Part (114 QQ, 619 Art.): Prima Secundae, or Part I-II. General principles of morality (including a theory of ). Second part of the Second Part (189 QQ, 917 Art.): Secunda Secundae, or Part II-II. Morality in particular, including individual virtues and vices.

Third Part (90 QQ, 549 Art.): Tertia Pars. The person and work of Christ, who is the way of man to God; the. Aquinas left this part unfinished. Supplement (99 QQ, 446 Art.).

The third part proper is attended by a posthumous supplement which concludes the third part and the Summa, treating of Christian, or 'the last things'. Appendix I and II (2 QQ, 8 Art; 1 Q, 2 Art.). Additionally, there are two very small appendices which discuss the subject of.The Summa has a standard format for each article, which can be explained by taking another article (Pt. 3) as an example: 'Whether should have led a life of poverty in this world?' , a facet of the larger question 'Of Christ's Manner of Life.'

. A series of objections to the (yet to be stated) conclusion are given; one such objection, for example, is that 'Christ should have embraced the most eligible form of life.which is a mean between riches and poverty.' Note that this said conclusion can mostly (but not without exception) be extracted by setting the introduction to the first objection into the negative, thus, St. Thomas begins here 'It would seem that Christ should not have led a life of poverty in this world', and his thesis in the end is 'Christ should have led a life of poverty in this world' (or to be more precise in today's language, 'That Christ lived, as he actually did, a life of poverty in this world was fittingly done so').

A short counter-statement, beginning with the phrase sed contra ('on the contrary'), is then given; this statement almost always references authoritative literature, such as the, or the. The actual argument is then made; this is generally a clarification of the issue. For example, Aquinas states that 'it was fitting for Christ to lead a life of poverty in this world' for four distinct reasons, each of which is expounded in some detail.

Individual replies to the preceding objections are then given, if necessary. These replies range from one sentence to several paragraphs in length. Aquinas's reply to the above objection is that 'those who wish to live virtuously need to avoid abundance of riches and beggary. But voluntary poverty is not open to this danger: and such was the poverty chosen by Christ.' This method of exposition is derived from, to whom Aquinas refers respectfully as 'the Commentator'.References within the Summa. The Summa makes many references to certain thinkers held in great respect in Aquinas's time. The arguments from authority, or sed contra arguments, are almost entirely based on citations from these authors.

Summa Theologica In Latin

Some were called by special names:. The Apostle:. He wrote the majority of the canon after his conversion, earning him the title of The Apostle in Aquinas's Summa even though Paul wasn't among the original twelve followers of Jesus. The Philosopher:.

He was considered the most astute philosopher – the one who had expressed the most truth up to that time. The main aim of the theologians was to use his precise technical terms and to investigate theology. The Commentator: (Ibn Rushd). He was among the foremost commentators on Aristotle's works in Arabic, and his commentaries were often translated into Latin (along with Aristotle's text). The Master:. Writer of the dominant theological text for the time: The (commentaries on the writings of the ). The Theologian:.

Considered the greatest theologian who had ever lived up to that time; Augustine's works are frequently quoted by Aquinas. The Jurist or The Legal Expert ( iurisperitus): (a ), the most-quoted contributor to the.

Tully:, famed Roman statesman and orator who was also responsible for bringing significant swathes of Greek philosophy to Latin-speaking audiences, though generally through summation and commentary in his own work rather than by translation. Dionysius:. Aquinas refers to the works of Dionysius, whom scholars of the time thought to be the person mentioned in Acts 17:34 (a disciple of ). However, they were most likely written in Syria during the 6th century by a writer who attributed his book to Dionysius (hence the addition of the prefix 'pseudo-' to the name 'Dionysius' in most modern references to these works). Avicenna: Aquinas frequently cites this Persian polymath, the Aristotelian// Ibn Sina. Algazel: Aquinas also cites the (Algazel).

Rabbi Moses: Rabbi Moses was a scholar, a near-contemporary of Aquinas (died 1204, before Aquinas). Graphical depiction of the cyclic structure of the workThe structure of the Summa Theologiae is meant to reflect the nature of the cosmos, in the sense of the emission and return of the Many from and to in, cast in terms of Christian theology: The procession of the material universe from, the culmination of creation in, and the motion of man by way of and the.The structure of the work reflects this cyclic arrangement. It begins with God and his existence in Question 2. The entire first part of the Summa deals with God and his creation, which reaches its zenith in man.

The First Part, therefore, ends with the treatise on man.The second part of the Summa deals with man's purpose (the meaning of life), which is happiness. The ethics detailed in this part are a summary of the ethics (Aristotelian in nature) that man must follow to reach his intended destiny.Since no man on his own can truly live the perfect ethical life (and therefore reach God), it was necessary that a perfect man bridge the gap between God and man. Thus God became man.

The third part of the Summa, therefore, deals with the life of Christ.In order to follow the way prescribed by this perfect man, in order to live with God's grace (which is necessary for man's salvation), the Sacraments have been provided; the final part of the Summa considers the Sacraments.Summary of key opinions in the Summa The following is from the (a public-domain work):The Summa, Part I: Theology St. Thomas's greatest work was the Summa, and it is the fullest presentation of his views.

He worked on it from the time of (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of ). What was lacking was added afterwards from the fourth book of his commentary on the Sentences of Peter Lombard as a supplementum, which is not found in manuscripts of the thirteenth and fourteenth centuries. The Summa was translated into Greek (apparently by around 1327), Armenian, many European languages, and Chinese.It consists of three parts.

Part I treats of God, who is the ', himself uncaused' ( immobile) and as such existent only in act ( actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is. This the fivefold proof for the existence of God; namely, there must be a first mover, unmoved, a first cause in the chain of causes, an absolutely necessary being, an absolutely perfect being, and a rational designer. In this connection the thoughts of the unity, unchangeability, and goodness of the highest being are deduced.As God rules in the world, the 'plan of the order of things' preexists in him; in other words, his and the exercise of it in his government are what condition as cause everything which comes to pass in the world. Hence follows: from eternity some are destined to eternal life, while as concerns others 'he permits some to fall short of that end'., however, is more than mere foreknowledge; it is the 'will of permitting anyone to fall into sin and incur the penalty of condemnation for sin'.The effect of predestination is grace. Since God is the first cause of everything, he is the cause of even the free acts of men through predestination.

Determinism is deeply grounded in the system of St. Thomas; things (with their source of becoming in God) are ordered from eternity as means for the realization of his end in himself.On moral grounds, St. Thomas advocates freedom energetically; but, with his premises, he can have in mind only the psychological form of self-motivation. Nothing in the world is accidental or free, although it may appear so in reference to the proximate cause. From this point of view, miracles become necessary in themselves and are to be considered merely as inexplicable to man. From the point of view of the first cause, all is unchangeable, although from the limited point of view of the secondary cause, miracles may be spoken of.In his doctrine of the, Aquinas starts from the Augustinian system.

Since God has only the functions of thinking and willing, only two processiones can be asserted from the Father; but these establish definite relations of the persons of the Trinity, one to another. The relations must be conceived as real and not as merely ideal; for, as with creatures relations arise through certain accidents, since in God there is no accident but all is substance, it follows that 'the relation really existing in God is the same as the essence according to the thing'. From another side, however, the relations as real must be really distinguished one from another. Therefore, three persons are to be affirmed in God.Man stands opposite to God; he consists of and body.

The 'intellectual soul' consists of. Furthermore, the soul is the absolutely indivisible form of man; it is immaterial substance, but not one and the same in all men (as the assumed). The soul's power of knowing has two sides: a passive (the ) and an active (the intellectus agens).It is the capacity to form concepts and to abstract the mind's images ( species) from the objects perceived by sense; but since what the intellect abstracts from individual things is universal, the mind knows the universal primarily and directly and knows the singular only indirectly by virtue of a certain reflexio (compare ). As certain principles are immanent in the mind for its speculative activity, so also a 'special disposition of works' – or the (rudiment of conscience) – is inborn in the 'practical reason', affording the idea of the moral law of nature so important in medieval ethics.The Summa, Part II: Ethics Structure Part II of the Summa is divided into two parts.

The first part comprises 114 quaestiones, and the second part comprises 189. The two parts of the second part are usually presented as containing several 'treatises'. The contents are as follows:. First part of Part II:. Treatise on the last end (qq.

1 to 5). Treatise on human acts: Acts peculiar to humans (qq. 6 to 21). Treatise on the passions (qq. 22 to 48).

Treatise on habits (qq. 49 to 54). Treatise on habits in particular (qq. 55 to 89): Good habits, i.e., virtues (qq. 55 to 70). Treatise on (qq.

90 to 108). Treatise on (qq. 109 to 114). Second part of Part II:. Treatise on the (qq.

1 to 46). Treatise on the (qq. 47 to 170).

Treatise on (qq. 47 to 56). Treatise on (qq. 57 to 122). Treatise on and (qq. 123 to 170). Treatise on gratuitous graces (qq.

171 to 182). Treatise on the states of life (qq. 183 to 189)Content in general The first part of the Summa is summed up in the premise that governs the world as the 'universal '.

God sways the intellect; he gives the power to know and impresses the species intelligibiles on the mind, and he sways the will in that he holds the good before it as aim, creating the virtus volendi. 'To will is nothing else than a certain inclination toward the object of the volition which is the universal good.' God works all in all, but so that things also themselves exert their proper efficiency. Here the Areopagitic ideas of the graduated effects of created things play their part in St. Thomas's thought.

The second part of the Summa (two parts, Prima Secundae and Secunda Secundae) follows this complex of ideas. Its theme is man's striving for the highest end, which is the blessedness of the visio beata. Thomas develops his system of ethics, which has its root in.In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action).

In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act is good or evil depends on the end.

The 'human reason' pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor.By repeating a good action, man acquires a moral habit or a quality that enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which St. Thomas treats after the manner of ); the theological virtues are imparted by God to man as a 'disposition', from which the acts here proceed; while they strengthen, they do not form it.

The 'disposition' of evil is the opposite alternative. An act becomes evil through deviation from the reason and from divine moral law. Therefore, sin involves two factors: its substance (or matter) is lust; in form, however, it is deviation from the divine law.has its origin in the will, which decides (against reason) for a 'changeable good'. Since, however, the will also moves the other powers of man, sin has its seat in these too. By choosing such a lower good as its end, the will is misled by self-love, so that this works as cause in every sin.

God is not the cause of sin since, on the contrary, he draws all things to himself; but from another side, God is the cause of all things, so he is efficacious also in sin as actio but not as ens. The devil is not directly the cause of sin, but he incites the imagination and the sensuous impulse of man (as men or things may also do).Sin is. Adam's first sin passes through himself to all the succeeding race; because he is the head of the human race and 'by virtue of procreation human nature is transmitted and along with nature its infection.' The powers of generation are, therefore, designated especially as 'infected'. The thought is involved here by the fact that St. Thomas, like other scholastics, believed in creationism; he therefore taught that souls are created by God.Two things, according to St. Thomas, constituted man's righteousness in paradise – the justitia originalis, or the harmony of all man's powers before they were blighted by desire, and the possession of the gratis gratum faciens (the continuous, indwelling power of good).

Both are lost through original sin, which, in form, is the 'loss of original righteousness.' The consequence of this loss is the disorder and maiming of man's nature, which shows itself in 'ignorance; malice, moral weakness, and especially in concupiscentia, which is the material principle of original sin.' The course of thought here is as follows: when the first man transgressed the order of his nature appointed by nature and grace, he (and with him the human race) lost this order. This negative state is the essence of original sin. From it follow an impairment and perversion of human nature in which thenceforth lower aims rule, contrary to nature, and release the lower element in man.Since sin is contrary to the divine order, it is guilt and subject to punishment. Guilt and punishment correspond to each other; and since the 'apostasy from the invariable good which is infinite,' fulfilled by man, is unending, it merits everlasting punishment.God works even in sinners to draw them to the end by 'instructing through the law and aiding by grace.'

The law is the 'precept of the practical reason.' As the moral law of nature, it is the participation of the reason in the all-determining 'eternal reason'; but since man falls short in his appropriation of this law of reason, there is need of a 'divine law'; and since the law applies to many complicated relations, the practicae dispositiones of the human law must be laid down.The divine law consists of an old and a new. Insofar as the old divine law contains the moral law of nature, it is universally valid; what there is in it, however, beyond this is valid only for the Jews. The new law is 'primarily grace itself' and so a 'law given within'; 'a gift superadded to nature by grace,' but not a 'written law.' In this sense, as sacramental grace, the new law justifies. It contains, however, an 'ordering' of external and internal conduct and so regarded is, as a matter of course, identical with both the old law and the law of nature. The consilia show how one may attain the end 'better and more expediently' by full renunciation of worldly goods.Since man is sinner and creature, he needs grace to reach the final end.

The 'first cause' alone is able to reclaim him to the 'final end.' This is true after the fall, although it was needful before. Grace is, on one side, 'the free act of God', and, on the other side, the effect of this act, the gratia infusa or gratia creata, a infusus that is instilled into the 'essence of the soul,' 'a certain gift of disposition, something supernatural proceeding from God into man.' Grace is a supernatural ethical character created in man by God, which comprises in itself all good, both faith and love.by comprises four elements: 'the infusion of grace, the influencing of free will toward God through faith, the influencing of free will respecting sin, and the remission of sins.'

It is a 'transmutation of the human soul,' and takes place 'instantaneously'. A creative act of God enters, which, however, executes itself as a spiritual motive in a psychological form corresponding to the nature of man.

Semipelagian tendencies are far removed from St. In that man is created anew, he believes and loves, and now, sin is forgiven.

Then begins good conduct; grace is the 'beginning of meritorious works.' Aquinas conceives of merit in the Augustinian sense: God gives the reward for that toward which he himself gives the power. Man can never of himself deserve the prima gratis,' nor meritum de congruo (by natural ability; cf. Seeberg, Lehrbuch der Dogmengeschichte, ii.

105–106, Leipsic, 1898).After thus stating the principles of morality, in the Secunda Secundae, St. Thomas comes to a minute exposition of his ethics according to the scheme of the virtues. The conceptions of faith and love are of much significance in the complete system of St.

Man strives toward the with the will or through love; but since the end must first be 'apprehended in the intellect,' knowledge of the end to be loved must precede love; 'because the will can not strive after God in perfect love unless the intellect have true faith toward him.' Inasmuch as this truth that is to be known is practical, it first incites the will, which then brings the reason to 'assent'; but since, furthermore, the good in question is transcendent and inaccessible to man by himself, it requires the infusion of a supernatural 'capacity' or 'disposition' to make man capable of faith as well as love.Accordingly, the object of both faith and love is God, involving also the entire complex of truths and commandments that God reveals, insofar as they in fact relate to God and lead to him.

Thus, faith becomes recognition of the teachings and precepts of the Scriptures and the Church ('the first subjection of man to God is by faith'). The object of faith, however, is, by its nature, object of love; therefore, faith comes to completion only in love ('by love is the act of faith accomplished and formed').Treatise on Law. Main article:According to Question 90, Article Four of the Second Part of the Summa, 'is nothing else than an ordinance of reason for the common good, made by him who has care of the community, and promulgated.' All law comes from the eternal law of Divine Reason that governs the universe, which is understood and participated in by rational beings (such as men and ) as the. Ross, James F., 'Thomas Aquinas, Summa theologiae (ca. 1273), Christian Wisdom Explained Philosophically,' in The Classics of Western Philosophy: A Reader's Guide, (eds.) Jorge J. Gracia, Gregory M.

Summa Theologica Latin Pdf Gratis

Reichberg, Bernard N. Schumacher (Oxford: Blackwell Publishing, 2003),.

Perrier, Joseph Louis, Ph.D., 'The Revival of Scholastic Philosophy in the Nineteenth Century' (New York: The Columbia University Press, 1909), pg. 149. Gilson, Etienne (1994). The Christian Philosophy of Saint Thomas Aquinas.

Notre Dame, IN: University of Notre Dame Press. P. 502. Summa theologiae, I, 1, prooemium:'Quia Catholicae veritatis doctor non solum provectos debet instruere, sed ad eum pertinet etiam incipientes erudire, secundum illud apostoli I ad Corinth. III, tanquam parvulis in Christo, lac vobis potum dedi, non escam; propositum nostrae intentionis in hoc opere est, ea quae ad Christianam religionem pertinent, eo modo tradere, secundum quod congruit ad eruditionem incipientium.' . Jean-Pierre Torrell, O.P.

Saint Thomas Aquinas, vol 1, The Person and His Work, trans. Robert Royal, Catholic University, 1996, 146 ff. Fordham University, Vol. 1921 – June 1922, p. 76.

McInerny, Ralph, A First Glance at St. Thomas Aquinas, Notre Dame Press:Indiana, (1990), p.197,. ^, Third Part, Question 40, Article 3.

Retrieved 11 July 2006., Third Part, Question 40. Retrieved 11 July 2006.

Kreeft, Peter. Summa of the Summa, Ignatius Press (1990), pp. 17–18.

The Catholic Encyclopedia. New York: Robert Appleton Company (1907). Thomas Aquinas used the 'Grand Commentary' of Averroes as his model, being, apparently, the first Scholastic to adopt that style of exposition.' Retrieved 2009-11-06., First Part, Question 1, Article 5. Retrieved 11 July 2006., First Part of Second Part, Q.

6-7/., First Part, Question 3, Article 4. Aquinas develops this line of thought more fully in a shorter work, De ente et essentia. Rom. 1:19–20;, First Part, Question 2, Article 2. See also I, Q. 8., First Part, Question 4, Article 3., Second Part of the Second Part, Question 10, Article 3. Retrieved 11 July 2006.

However, at other points, Aquinas, with different meanings of 'great' makes the claim for pride, despair, and hatred of God., II-II, Q. 40., I-II, Q.

94., I-II, Q. 8., II-II, Q. 1., II-II, Q. 1., II-II, Q.

1., II-II, Q. 4., II-II, Q. 184., III, Q.

5–7.Thomas Franklin O'Meara, Summa Theologiae: Volume 40, Superstition and Irreverence, Cambridge University Press, (2006),. The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XI, (1911), pp. 422–427. 'Thomas Aquinas's 'Summa Theologiae': A Guide and Commentary' by Brian Davies Oxford: Oxford University Press, 2014, p. Xiv.From 1917 until his death, Shapcote was based in,.

Fergus Kerr, 'The Shapcote Translation', New Blackfriars (August 2011),.References. Perrier, Joseph Louis, Ph.D., The Revival of Scholastic Philosophy in the Nineteenth Century (New York: The Columbia University Press, 1909). This article incorporates text from a publication now in the: Seeburg, Reinhold (1914).

In Jackson, Samuel Macauley (ed.). XI (third ed.). London and New York: Funk and Wagnalls. Pp. 422–427.Further reading.