Study Guide to The Philosophy of St. Thomas Aquinas

Intelligent Education

• Publisher: Influence Publishers
• Year: 2020
• ISBN:
  9781645424390
• Edition: 1
• Topic: Studienhilfen
• Subtopic: Studienführer

A comprehensive study guide offering in-depth explanation, essay, and test prep for selected works by St. Thomas Aquinas, philosopher canonized by the Catholic Church. Titles in this study guide include On Kingship and Summa Theologica. As an influential philosopher of the thirteenth-century, his work greatly influenced Western thought and philosophy. Moreover, Summa Theologica was his most popular work and is used as a guide to theology students. This Bright Notes Study Guide explores the context and history of St. Thomas's classic work, helping students to thoroughly explore the reasons they have stood the literary test of time. Each Bright Notes Study Guide contains: - Introductions to the Author and the Work- Character Summaries- Plot Guides- Section and Chapter Overviews- Test Essay and Study Q&AsThe Bright Notes Study Guide series offers an in-depth tour of more than 275 classic works of literature, exploring characters, critical commentary, historical background, plots, and themes. This set of study guides encourages readers to dig deeper in their understanding by including essay questions and answers as well as topics for further research.

INTRODUCTION TO ST. THOMAS AQUINAS

Thomas Aquinas is not only one of the world’s most influential philosophers, he also ranks among its leading theologians. In fact, he thought of himself primarily as a theologian; that is, he was mainly interested in interpreting life and reality in the light of divine revelation as found in the Bible and the teachings of his church. To do this well, he needed as a point of reference a philosophy, an understanding of the universe that was based only on reason and experience. Since he considered the available philosophies inadequate, he was forced to work out his own. He developed a world view that was so comprehensive and satisfying that it has never since lacked adherents. It is this philosophy, without the theological superstructure, that we shall take up in this book.

Aquinas gave us the most full and mature exposition of his philosophy in his two main theological works, the Summa Theologica and the Summa Contra Gentiles. (These are the original Latin names under which they continue to be known-they mean Summa of Theology and Summa Against the Unbelievers.) We shall base our presentation on these two titles and a short pamphlet entitled De Regimine Principum, which is usually translated On the Government of Princes or On Kingship, supplementing when necessary with references to his other books.

Our basic aims are (1) to explain Aquinas’ main ideas, (2) to show their interrelations, (3) to relate them to their sources in other philosophies and (4) to comment on their relevance for us. Our ultimate hope is that we may, by helping the reader understand Thomas better, enable him to formulate for himself a more adequate philosophy of life.

EVOLUTION OF MEDIEVAL CULTURE

Aquinas is a typically medieval man. To understand him and how he came to develop his philosophy we must keep in mind some of the main events of the previous two thousand years. The civilization of antiquity reached its acme in the fifth and fourth centuries B.C. in Greece; its philosophic giants were Plato and Aristotle. Grecian culture then established itself throughout the Near East as a result of the conquests of Alexander. Meanwhile, Roman power was growing too, and by the beginning of the Christian era the Roman Empire included all of the civilized world of the West. As a result both Greek thought and the Christian religion could easily diffuse themselves. By A. D. 500, however, the western half of the Roman Empire had fallen to invading Germanic tribes, and Europe entered into the Dark Ages. In the succeeding centuries it was mainly the monasteries which maintained, however feebly, the remnants of learning. Only in the thirteenth century did Europe regain a cultural level equal to that of antiquity. The major civilizing influence was the Church, which dominated the hearts of men with her creed, cult and crusades, while gradually teaching them to appreciate the knowledge the monks had taken such pains to preserve.

THE UNIVERSITIES

In the first half of the Middle Ages education was a very primitive affair, conducted mostly in monastery and cathedral schools with a curriculum that we could describe as covering in an extremely watered-down fashion about half of what is nowadays studied in elementary and high school. The intellectual renaissance of the twelfth and thirteenth centuries was made possible by the founding at that time of numerous universities. They established new and advanced curricula (arts, canon and civil law, theology and medicine), and through exams and degrees sought to maintain high levels of academic achievement. By bringing together under challenging conditions large numbers of the best teachers and students of Europe, the universities became the center of intellectual life and advance. That of Paris was recognized as the greatest of them all. St. Thomas spent fifteen years there.

NEW TRANSLATIONS

A major factor stimulating progress at this same time was the translation into Latin of many previously unknown works of Aristotle and of Moslem and Jewish philosophers. It presented Europe with some completely new, different and rationally elaborated interpretations of the universe which demanded to be either accepted or refuted. The assimilation of these ideas resulted in a series of intellectual crises for Europe, many of whose effects are still with us, e.g., the various schools of scholastic philosophy and many of the differences between Catholics and Protestants.

MENDICANT ORDERS

An event important for Aquinas, and for the Middle Ages, was the founding of the Franciscans and the Dominicans at the beginning of the thirteenth century. They are called mendicant orders, because originally they supported themselves by begging. Their purpose was, like that of the monastery orders, to serve the Church, but unlike monks they moved about from one place to another and devoted themselves to active lives of preaching and teaching. To do this well, however, they had to provide their members with the best academic training possible. This was not too difficult, owing to their very fast growth in both numbers and means. But besides this they also encouraged and supported their more promising men to do research. As a result, the majority of influential thinkers from the thirteenth century to the Reformation belonged to one or the other of these orders. St. Albert and St. Thomas were Dominicans; St. Bonaventure, Roger Bacon, Scotus and Ockham were Franciscans.

MAIN PHILOSOPHIC INFLUENCES

Aristotle

The philosopher who influenced Aquinas the most was undoubtedly Aristotle. He was known in the earlier part of the Middle Ages only through portions of his logic. In the twelfth and thirteenth centuries almost all his works were translated into Latin. That Aquinas valued them most highly is clear insofar as he wrote detailed commentaries on most of them, that they might be better understood. From them he also received many of his basic concepts and theories. Among the latter we might mention first the notions of potentiality and actuality. Potentiality means the capacity to take on any perfection or determination. God is the only being who has no potentiality within him, who is pure actuality. All other beings are various combinations of actuality and potentiality. Thus all physical objects are made up of substance and accidents, the former being in potency (potentiality) to receive the latter. Accidents are such attributes as quality, quantity, relation and action which are found in a substance. Substance, on the other hand, does not exist in any further substrate (substance) but merely by itself. Thus it can serve as a foundation to receive the accidents. It is itself, however, composed of prime matter and substantial form. Prime matter is pure potency, the sheer capacity to take on various substantial forms. Substantial form consists of those determinant characteristics which make an object be the kind it is, for instance, a man or a horse. Aquinas also accepted most of Aristotle’s theory of knowledge: the distinction between sense and intellectual knowledge, the passivity of the subject in relation to the object, the explanation of the origin of concepts through the theory of abstraction. Besides these, Aquinas also follows Aristotle more or less closely on many questions of ethics and in his view of knowledge as man’s most valuable activity.

Augustine

In the Middle Ages St. Augustine was generally considered the supreme authority in theology and philosophy. Aquinas based much of his theology on Augustine’s but was much more independent in regard to philosophical questions. Augustine held to a Christianized neoplatonism which Thomas thought was in urgent need of correction and completion through Aristotelian theories. In certain areas, however, Augustine’s influence is clear: for instance, in the way in which Aquinas conceives of the attributes of God, divine knowledge, the relation of God to the universe, the nature and origin of evil, the immateriality of the human soul and the moral laws.

Moslem Philosophers

After its founding in the seventh century, Islam very quickly took over most of the Near East and northern Africa. While Europe was just beginning to work its way out of the Dark Ages, Moslem lands had a flourishing civilization. They eventually produced several notable philosophers, the greatest of whom were Avicenna and Averroes. These philosophers were basically Aristotelian, but they added neoplatonic overtones. Their works, many of which were commentaries on Aristotle, were translated into Latin at the same time as Aristotle’s and thus helped to make him more widely known. Although often aided by the Moslem interpretation of Aristotle, Aquinas criticized it severely on some crucial points, such as the immortality of the soul and the unicity (oneness) of the intellect. Cardinal doctrines which he adopted from them include the real distinction of essence and existence in creatures and their identity in God.

Jewish Philosophers

Under the Moslems in Spain during the eleventh and twelfth centuries, the Jewish community prospered and produced two remarkable philosophers. Avencebrol, the author of The Source of Life, defended in it several views, such as the plurality of forms in an object, which were accepted by many Christian thinkers but rejected for the most part by Aquinas. On the other hand, Moses Maimonides, who wrote the classic Guide for the Perplexed, seems to have provided Thomas with an understanding of the proper relationship between reason and faith and with a solution to the question of whether the fact of creation in time can be proven philosophically. His answer: it cannot be proven, but it can be shown to be possible.

Neoplatonism

In the third century A.D., Plotinus, an Egyptian who opened a school of philosophy at Rome, combined divers ideas of Plato, Aristotle, the Stoics and himself into an original synthesis known as neoplatonism. This philosophy influenced Aquinas indirectly through Augustine and the Moslem and Jewish thinkers who had all accepted various neoplatonic views. It influenced him directly through such works as Dionysius’ On the Divine Names and Proclus’ Book on Causes. Thomas wrote commentaries on both these works and got some of his ideas concerning angels and causality from them.

The Stoics

Another group of philosophers who had a strong though indirect influence on Aquinas were the Stoics, who flourished from the third century B.C. to the third century A.D. They had worked out a detailed theory of the natural law. Conceiving of the universe as arranged according to a rational divine plan, they held that man could by his reason determine what acts were required or prohibited by nature to fulfill this divine plan. This idea of a natural moral law was taken up by Augustine, from whom it was accepted by everyone in the Middle Ages.

EARLY YEARS

Thomas Aquinas was born in 1225 near Aquino, halfway between Naples and Rome. His family was an old one, of the lower nobility. At the age of five he was sent to the abbey of Montecassino, apparently in the hope that he would eventually become abbot. There he received his elementary education under a Benedictine monk. Political turmoil and an impending war in the area caused him to leave at the age of twelve. About two years later he entered the University of Naples. He studied there about four years, becoming acquainted with both Aristotelian philosophy, just being introduced into the West, and the new Dominican Order, which he decided to join. The news of his action upset his mother, who hastened to Naples to talk him out of it. His superiors, however, had foreseen such a reaction and had already sent him on his way to Paris. His mother thereupon sent her other sons in pursuit. They brought him back, and he remained a prisoner in the family castles for two years. Since all attempts to make him change his mind had failed, he was then released. He went to Rome and then to Cologne, where he studied for several years under Albert the Great and was ordained.

Paris

In 1252 Thomas started graduate work at the University of Paris. He was at the same time giving courses on the Bible and on Peter the Lombard’s Sentences, the standard theological text of that time. He introduced many innovations in his lectures, which also attracted notice for their lucidity and depth, and started to write. Among these early works are the pamphlet On Being and Essence and a lengthy Commentary on the Sentences.

Meanwhile the Dominicans and Franciscans were getting into hot water at the University. Their success in attracting students and in acquiring professorial chairs excited the ire of the secular clergy, who had had the teaching completely in their own hands before the recent arrival of the orders. Under the leadership of William of Saint-Amour the seculars started a concerted campaign of political maneuvering, libelous preaching and pamphleteering and even violence to get rid of their rivals. As a result of this dissension Thomas did not immediately receive full membership in the university Corporation of Masters when he completed his requirements. However, the whole affair was straightened out at the end of 1256 through papal intervention. His position of Master of Theology being recognized, he remained in Paris for three more years, teaching and writing On Truth and the first book of the Summa Contra Gentiles.

Italy

In 1259 he returned to his homeland. During the next ten years he traveled to various cities in fulfillment of duties in connection with his order or the papal court. He continued to teach and preach but had much more free time. Thus he was able to finish the Summa Contra Gentiles and to start the Summa Theologica, besides composing a number of shorter books. Among the latter were commentaries on several works of Aristotle. These are important because the translations of Aristotle available up to then were often defective. To remedy this, Thomas had requested a fellow Dominican, William of Moerbeke, who was an accomplished Greek scholar, to make new ones. With these Thomas was able to arrive at a much better understanding of Aristotle, and he preserved these new insights in his commentaries.

Paris Again

In 1269 Aquinas returned to the University of Paris, which was again in a turmoil. The followers of William of Saint-Amour had renewed their attacks on the friars. Thomas, working with the Franciscan Bonaventure, again refuted them in pamphlets and university sermons and eventually gained the day. At the same time trouble of another sort was brewing. Many professors, including numerous Franciscans, objected to the introduction of many of the Aristotelian doctrines which Aquinas was championing. The result was a series of debates, which he usually won, but also the condemnation later on of several of his views by the bishop of Paris. Meanwhile Thomas was also busy on a third front. A new philosophical movement known as “Averroism,” because it followed Averroes’ pantheistic and neoplatonic interpretation of Aristotle, was spreading in the university. Thomas combated it in the classroom, in the chapel and in writing. He was able to check it growth for the time being, but the movement maintained itself till the end of the Middle Ages. Besides this he was also writing some more commentaries on the Bible and Aristotle and working on the Summa Theologica.

Last Years

In 1272 Thomas was recalled to Italy and a given a free hand in setting up a new theological seminary for the Dominicans. For its site he chose Naples and started to lectur...