Summa Theologica Part I ("Prima Pars")

St. Thomas Aquinas

• Editorial: Jazzybee Verlag
• Año: 2012
• ISBN:
  9783849620912
• Categoría: Filosofía
• Categoría: Filosofía de la religión

The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, "one of the classics of the history of philosophy and one of the most influential works of Western literature." It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com).This is part 1, 'Prima Pars'.Aquinas's greatest work was the Summa, and it is the fullest presentation of his views. He worked on it from the time of Clement IV (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of penance). 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 Maximus Planudes around 1327), Armenian, many European languages, and Chinese.It consists of three parts. Part I treats of God, who is the "first cause, himself uncaused" (primum movens immobile) and as such existent only in act (actu) - that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus. This follows from 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.

Summa Theologica Part I-II ("Pars Prima Secundae")

St. Thomas Aquinas

Contents:

St. Thomas Aquinas – A Biography

Summa Theologica Part I-II ("Pars Prima Secundae")

Treatise On The Last End (Qq[1]-5)

Prologue

Question 2

Question 3

Question 4

Question 5

Treatise On Human Acts: Acts Peculiar To Man (Qq. 6-21)

Question 6

Question 7

Question 8

Question 9

Question 10

Question 11

Question 12

Question 13

Question 14

Question 15

Question 16

Question 17

Question 18

Question 19

Question 20

Question 21

Treatise On The Passions (Qq. 22-48)

Question 22

Question 23

Question 23

Question 24

Question 25

Question 26

Question 27

Question 28

Question 29

Question 30

Question 31

Question 32

Question 33

Question 34

Question 35

Question 36

Question 37

Question 38

Question 39

Question 40

Question 41

Question 42

Question 43

Question 44

Question 45

Question 46

Question 47

Question 48

Treatise On Habits (Qq. 49-54)

Question 49

Question 50

Question 51

Question 52

Question 53

Question 54

Treatise On Habits In Particular (Qq. 55-89): Good Habits, I.E., Virtues (Qq. 55-70)

Question 55

Question 56

Question 57

Question 58

Question 59

Question 60

Question 61

Question 62

Question 63

Question 64

Question 65

Question 66

Question 67

Question 68

Question 69

Question 70

Question 71

Question 72

Question 73

Question 74

Question 75

Question 76

Question 77

Question 78

Question 79

Question 80

Question 81

Question 82

Question 83

Question 84

Question 85

Question 86

Question 87

Question 88

Question 89

Treatise On Law (Qq. 90-108)

Question 90

Question 91

Question 92

Question 93

Question 94

Question 95

Question 96

Question 97

Question 98

Question 99

Question 100

Question 101

Question 102

Question 103

Question 104

Question 105

Question 106

Question 107

Question 108

Treatise On Grace (Qq. 109-114)

Question 109

Question 110

Question 111

Question 112

Question 113

Question 114

Summa Theologica Part I-II, St. Thomas Aquinas

Jazzybee Verlag Jürgen Beck

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ISBN: 97838496206905

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St. Thomas Aquinas – A Biography

By D. J. Kennedy

Philosopher, theologian, doctor of the Church (Angelicus Doctor), patron of Catholic universities, colleges, and schools. Born at Rocca Secca in the Kingdom of Naples, 1225 or 1227; died at Fossa Nuova, 7 March, 1274.

I. LIFE

The great outlines and all the important events of his life are known, but biographers differ as to some details and dates. Death prevented Henry Denifle from executing his project of writing a critical life of the saint. Denifle's friend and pupil, Dominic Prümmer, O.P., professor of theology in the University of Fribourg, Switzerland, took up the work and published the "Fontes Vitae S. Thomae Aquinatis, notis historicis et criticis illustrati"; and the first fascicle (Toulouse, 1911) has appeared, giving the life of St. Thomas by Peter Calo (1300) now published for the first time. From Tolomeo of Lucca . . . we learn that at the time of the saint's death there was a doubt about his exact age (Prümmer, op. cit., 45). The end of 1225 is usually assigned as the time of his birth. Father Prümmer, on the authority of Calo, thinks 1227 is the more probable date (op. cit., 28). All agree that he died in 1274.

Landulph, his father, was Count of Aquino; Theodora, his mother, Countess of Teano. His family was related to the Emperors Henry VI and Frederick II, and to the Kings of Aragon, Castile, and France. Calo relates that a holy hermit foretold his career, saying to Theodora before his birth: "He will enter the Order of Friars Preachers, and so great will be his learning and sanctity that in his day no one will be found to equal him" (Prümmer, op. cit., 18). At the age of five, according to the custom of the times, he was sent to receive his first training from the Benedictine monks of Monte Cassino. Diligent in study, he was thus early noted as being meditative and devoted to prayer, and his preceptor was surprised at hearing the child ask frequently: "What is God?"

About the year 1236 he was sent to the University of Naples. Calo says that the change was made at the instance of the Abbot of Monte Cassino, who wrote to Thomas's father that a boy of such talents should not be left in obscurity (Prümmer, op. cit., 20). At Naples his preceptors were Pietro Martini and Petrus Hibernus. The chronicler says that he soon surpassed Martini at grammar, and he was then given over to Peter of Ireland, who trained him in logic and the natural sciences. The customs of the times divided the liberal arts into two courses: the Trivium, embracing grammar, logic, and rhetoric; the Quadrivium, comprising music, mathematics, geometry, and astronomy . . . . Thomas could repeat the lessons with more depth and lucidity than his masters displayed. The youth's heart had remained pure amidst the corruption with which he was surrounded, and he resolved to embrace the religious life.

Some time between 1240 and August, 1243, he received the habit of the Order of St. Dominic, being attracted and directed by John of St. Julian, a noted preacher of the convent of Naples. The city wondered that such a noble young man should don the garb of poor friar. His mother, with mingled feelings of joy and sorrow, hastened to Naples to see her son. The Dominicans, fearing she would take him away, sent him to Rome, his ultimate destination being Paris or Cologne. At the instance of Theodora, Thomas's brothers, who were soldiers under the Emperor Frederick, captured the novice near the town of Aquapendente and confined him in the fortress of San Giovanni at Rocca Secca. Here he was detained nearly two years, his parents, brothers, and sisters endeavouring by various means to destroy his vocation. The brothers even laid snares for his virtue, but the pure-minded novice drove the temptress from his room with a brand which he snatched from the fire. Towards the end of his life, St. Thomas confided to his faithful friend and companion, Reginald of Piperno, the secret of a remarkable favour received at this time. When the temptress had been driven from his chamber, he knelt and most earnestly implored God to grant him integrity of mind and body. He fell into a gentle sleep, and, as he slept, two angels appeared to assure him that his prayer had been heard. They then girded him about with a white girdle, saying: "We gird thee with the girdle of perpetual virginity." And from that day forward he never experienced the slightest motions of concupiscence.

The time spent in captivity was not lost. His mother relented somewhat, after the first burst of anger and grief; the Dominicans were allowed to provide him with new habits, and through the kind offices of his sister he procured some books — the Holy Scriptures, Aristotle's Metaphysics, and the "Sentences" of Peter Lombard. After eighteen months or two years spent in prison, either because his mother saw that the hermit's prophecy would eventually be fulfilled or because his brothers feared the threats of Innocent IV and Frederick II, he was set at liberty, being lowered in a basket into the arms of the Dominicans, who were delighted to find that during his captivity "he had made as much progress as if he had been in a studium generale" (Calo, op. cit., 24).

Thomas immediately pronounced his vows, and his superiors sent him to Rome. Innocent IV examined closely into his motives in joining the Friars Preachers, dismissed him with a blessing, and forbade any further interference with his vocation. John the Teutonic, fourth master general of the order, took the young student to Paris and, according to the majority of the saint's biographers, to Cologne, where he arrived in 1244 or 1245, and was placed under Albertus Magnus, the most renowned professor of the order. In the schools Thomas's humility and taciturnity were misinterpreted as signs of dullness, but when Albert had heard his brilliant defence of a difficult thesis, he exclaimed: "We call this young man a dumb ox, hut his bellowing in doctrine will one day resound throughout the world."

In 1245 Albert was sent to Paris, and Thomas accompanied him as a student. In 1248 both returned to Cologne. Albert had been appointed regent of the new studium generale, erected that year by the general...