Thomas Aquinas

Italian Dominican theologian and philosopher (1225–1274)

"Aquinas" redirects here. For other uses, see Aquinas (disambiguation).

In this medieval Italian name, the name Aquinas is an indicator of birthplace, not a family name; the person is properly referred to by the given name, Thomas.

This article contains too many or overly lengthy quotations. Please help summarise the quotations. Consider transferring direct quotations to Wikiquote or excerpts to Wikisource. (August 2025) (Learn how and when to remove this message)

|

Saint

Thomas Aquinas

Panel of a 15th-century altarpiece

Confessor
Doctor of the Church
Born| Tommaso d'Aquino
1225
Roccasecca, Kingdom of Sicily
Died| 7 March 1274 (aged 48-49)
Fossanova, Papal States
Venerated in| Catholic Church
Anglican Communion[1]
Lutheranism[2]
Canonized| 18 July 1323, Avignon, Papal States by Pope John XXII
Major shrine| Church of the Jacobins, Toulouse, France
Feast| 28 January, 7 March (pre-1969 Roman calendar/traditional Dominican calendar)
Attributes| The Summa Theologiae, a model church, the sun on the chest of a Dominican friar
Patronage| Academics; against storms; against lightning; apologists; Aquino, Italy; Belcastro, Italy; booksellers; Catholic academies, schools, and universities; chastity; Falena, Italy; learning; pencil makers; philosophers; Saint Philip Neri Seminary; publishers; scholars; students; University of Santo Tomas; Sto. Tomas, Batangas; Mangaldan, Pangasinan; theologians[3]
Other names| Doctor Angelicus (Angelic Doctor)
Doctor Communis (Universal Doctor)
Doctor Humanitatis (Doctor of Humanity/Humaneness)
Bos Mutus (Dumb Ox)
Education
Education| Abbey of Monte Cassino
University of Naples
University of Paris
Philosophical work
Era| Medieval philosophy
Region| Western philosophy
School| Scholasticism
Thomism
Aristotelianism
Theological intellectualism
Moderate realism[4]
Virtue ethics
Natural law
Correspondence theory of truth[5]
Main interests|

* Metaphysics
* Logic
* Theology
* Mind
* Epistemology
* Ethics
* Politics
* Aristotelian theology

Notable works|

* Summa Theologiae
* Summa contra Gentiles

Notable ideas|

* Natural law
* Five proofs of God's existence
* Analogia entis
* Thomistic hylomorphism
* Divine simplicity
* Peripatetic axiom
* Principle of double effect
* Homo unius libri
* Infused righteousness
* Theological intellectualism
* Quiddity
* Just price
* Determinatio
* Actus purus
* Actus essendi
* Thomistic sacramental theology

Thomas Aquinas OP (/əˈkwaɪnəs/ ⓘ ə-KWY-nəs; Italian: Tommaso d'Aquino, lit. 'Thomas of Aquino'; c. 1225 – 7 March 1274) was an Italian[6] Dominican friar and priest, the foremost Scholastic thinker,[7] as well as one of the most influential philosophers and theologians in the Western tradition.[8] A Doctor of the Church, he was from the county of Aquino in the Kingdom of Sicily.

Thomas was a proponent of natural theology and the father of a school of thought (encompassing both theology and philosophy) known as Thomism. He argued that God is the source of the light of natural reason and the light of faith.[9] He embraced[10] several ideas put forward by Aristotle and attempted to synthesize Aristotelian philosophy with the principles of Christianity.[11] He has been described as "the most influential thinker of the medieval period"[12] and "the greatest of the medieval philosopher-theologians".[13]

Thomas's best-known works are the unfinished Summa Theologica, or Summa Theologiae (1265–1274), the Disputed Questions on Truth (1256–1259) and the Summa contra Gentiles (1259–1265). His commentaries on Christian Scripture and on Aristotle also form an important part of his body of work. He is also notable for his Eucharistic hymns, which form a part of the Church's liturgy.[14]

As a Doctor of the Church, Thomas is considered one of the Catholic Church's greatest theologians and philosophers.[15] He is known in Catholic theology as the Doctor Angelicus ("Angelic Doctor", with the title "doctor" meaning "teacher"), and the Doctor Communis ("Universal Doctor").[a] In 1999 Pope John Paul II added a new title to these traditional ones: Doctor Humanitatis ("Doctor of Humanity/Humaneness").[16]

## Biography

[edit]

### Early life (1225–1244)

[edit]

Thomas Aquinas was most likely born in the family castle of Roccasecca,[17] near Aquino, controlled at that time by the Kingdom of Sicily (in present-day Lazio, Italy), c. 1225.[18] He was born to the most powerful branch of the family, and his father, Landulf VI of Aquino, Lord of Roccasecca, was a man of means. As a knight in the service of Frederick II, Holy Roman Emperor, Landulf of Aquino held the title miles.[19] Thomas's mother, Theodora Galluccio, Countess of Teano, belonged to the Rossi branch of the Neapolitan Caracciolo family.[20] Landulf's brother Sinibald was abbot of Monte Cassino, the oldest Benedictine monastery. He was the youngest of four sons and had two sisters. While the rest of the family's sons pursued military careers,[21] the family intended for Thomas to follow his uncle into the abbacy;[22] this would have been a normal career path for a younger son of Southern Italian nobility.[23]

At the age of five Thomas began his early education at Monte Cassino, but after the military conflict between Frederick II and Pope Gregory IX spilt into the abbey in early 1239, Landulf and Theodora had Thomas enrolled at the studium generale (university) established by Frederick in Naples.[24] There, his teacher in arithmetic, geometry, astronomy, and music was Petrus de Ibernia.[25] According to his biographer Guglielmo Tocco,[26][27] Martin of Dacia was his teacher of grammar and logic.[28] It was at this university that Thomas was presumably introduced to Aristotle, Averroes and Maimonides, all of whom would influence his theological philosophy.[29] Peter of Ireland was teaching the recently translated works of Aristotle as commented on by the Spanish-Arabic philosopher Averroes.[28] During his study at Naples, Thomas also came under the influence of John of St. Julian, a Dominican preacher in Naples, who was part of the active effort by the Dominican Order to recruit devout followers.[30]

The Castle of Monte San Giovanni Campano

At the age of nineteen, Thomas resolved to join the Dominican Order. His change of heart, however, did not please his family.[31] In an attempt to prevent Theodora's interference in Thomas's choice, the Dominicans arranged to move Thomas to Rome, and from Rome, to Paris.[32] However, while on his journey to Rome, per Theodora's instructions, his brothers seized him as he was drinking from a spring and took him back to his parents at the castle of Monte San Giovanni Campano.[32]

Thomas was held prisoner for almost one year in the family castles at Monte San Giovanni and Roccasecca in an attempt to prevent him from assuming the Dominican habit and to push him into renouncing his new aspiration.[29] Political concerns prevented the Pope from ordering Thomas's release, which had the effect of extending Thomas's detention.[33] Thomas passed this time of trial tutoring his sisters and communicating with members of the Dominican Order.[29]

Family members became desperate to dissuade Thomas, who remained determined to join the Dominicans. At one point, two of his brothers resorted to hiring a prostitute to seduce him, presumably because sexual temptation might dissuade him from a life of celibacy. According to the official records for his canonization, Thomas drove her away wielding a burning log—with which he inscribed a cross onto the wall—and fell into a mystical ecstasy; two angels appeared to him as he slept and said, "Behold, we gird thee by the command of God with the girdle of chastity, which henceforth will never be imperilled. What human strength can not obtain, is now bestowed upon thee as a celestial gift." From then onwards, Thomas was given the grace of perfect chastity by Christ, a girdle he wore till the end of his life. The girdle was given to the ancient monastery of Vercelli in Piedmont, and is now at Chieri, near Turin.[34][35]

Thomas is girded by angels with a mystical belt of purity after his proof of chastity. Painting by Diego Velázquez.

By 1244, seeing that all her attempts to dissuade Thomas had failed, Theodora sought to save the family's dignity, arranging for Thomas to escape at night through his window. In her mind, a secret escape from detention was less damaging than an open surrender to the Dominicans. Thomas was sent first to Naples and then to Rome to meet Johannes von Wildeshausen, the Master General of the Dominican Order.[36]

### Paris, Cologne, Albert Magnus, and first Paris regency (1245–1259)

[edit]

The Virgin Mary with s. Paul and s. Thomas Aquinas (altarpiece portable to triptych, to tempera on wood, work by Bernardo Daddi, c. 1330). The Virgin Mary holds in her hand a text that contains the first words of the Magnificat, while Thomas, author of one of the most important medieval commentaries on the Pauline epistolary, holds one of his works in his hand. Part of a series on

Christianity

* Jesus
* Christ

* Nativity
* Baptism
* Ministry
* Crucifixion
* Resurrection
* Ascension

* Bible
* Foundations

* Old Testament
* New Testament
* Gospel
* Canon
* Church
* Creed
* New Covenant

Theology

* God
* Trinity
* Father
* Son
* Holy Spirit
* Apologetics
* Baptism
* Christology
* History of theology
* Mission
* Salvation
* Universalism

* History
* Tradition

* Apostles
* Peter
* Paul
* Mary
* Early Christianity
* Church Fathers
* Constantine
* Councils
* Augustine
* Ignatius
* East–West Schism
* Crusades
* Aquinas
* Reformation
* Luther

* Denominations
* (full list)

|  Nicene

* Catholic
* Latin
* Eastern
* Old Catholic
* Palmarian Catholic
* Independent Catholic
* Sedevacantism
* Eastern Orthodox
* Oriental Orthodox
* Church of the East
* Protestant
* Adventist
* Anabaptist
* Anglican
* Baptist
* Free Evangelical
* Lutheran
* Methodist
* Moravian [Hussite]
* Pentecostal
* Plymouth Brethren
* Quaker
* Reformed
* United Protestant
* Waldensian
* Nondenominational Christianity

Restorationist

* Christadelphians
* Iglesia ni Cristo
* Irvingians
* Jehovah's Witnesses
* Latter Day Saints
* The Church of Jesus Christ of Latter-day Saints
* Members Church of God International
* The New Church (Swedenborgian)
* Unitarians and Universalists

Related topics

* Civilization
* Criticism
* Culture
* Ecumenism
* Glossary
* Index
* Liturgy
* Other religions
* Prayer
* Sermon
* Symbolism
* Worship

* Glossary
* Index
* Outline

* Christianity portal

* v
* t
* e

In 1245 Thomas was sent to study at the Faculty of the Arts at the University of Paris, where he most likely met Dominican scholar Albertus Magnus,[37] then the holder of the Chair of Theology at the College of St. James in Paris.[38] When Albertus was sent by his superiors to teach at the new studium generale at Cologne, in 1248,[37] Thomas followed him, declining Pope Innocent IV's offer to appoint him abbot of Monte Cassino as a Dominican.[22] Albertus then appointed the reluctant Thomas magister studentium.[23] Because Thomas was quiet and did not speak much, some of his fellow students thought he was slow. But Albertus prophetically exclaimed: "You call him the dumb ox [bos mutus], but in his teaching he will one day produce such a bellowing that it will be heard throughout the world".[22]

Thomas taught in Cologne as an apprentice professor, instructing students on the books of the Old Testament and writing Expositio super Isaiam ad litteram (Literal Commentary on Isaiah), Postilla super Ieremiam (Commentary on Jeremiah), and Postilla super Threnos (Commentary on Lamentations).[39] In 1252, he returned to Paris to study for a master's degree in theology. He lectured on the Bible as an apprentice professor, and upon becoming a baccalaureus Sententiarum (bachelor of the Sentences)[40] he devoted his final three years of study to commenting on Peter Lombard's Sentences. In the first of his four theological syntheses, Thomas composed a massive commentary on the Sentences entitled Scriptum super libros Sententiarium (Commentary on the Sentences). In addition to his master's writings, he wrote De ente et essentia (On Being and Essence) for his fellow Dominicans in Paris.[22]

In early 1256, Thomas was appointed regent master in theology at Paris and one of his first works upon assuming this office was Contra impugnantes Dei cultum et religionem (Against Those Who Assail the Worship of God and Religion), a defense of the mendicant orders, which had come under attack by William of Saint-Amour.[41] During his tenure from 1256 to 1259, Thomas wrote numerous works, including: Quaestiones Disputatae de Veritate (Disputed Questions on Truth), a collection of twenty-nine disputed questions on aspects of faith and the human condition[42] prepared for the public university debates he presided over during Lent and Advent;[43] Quaestiones quodlibetales (Quodlibetal Questions), a collection of his responses to questions de quodlibet posed to him by the academic audience;[42] and both Expositio super librum Boethii De trinitate (Commentary on Boethius's De trinitate) and Expositio super librum Boethii De hebdomadibus (Commentary on Boethius's De hebdomadibus), commentaries on the works of 6th-century Roman philosopher Boethius.[44] By the end of his regency, Thomas was working on one of his most famous works, Summa contra Gentiles.[45]

From 1252 to 1257, Thomas lived and worked with saint Bonaventure of Bagnoregio, of whom he became a fraternal friend.[46] Both of them were teaching theology at the University of Paris.[47] They disagreed about the role of faith and theology in relation to natural reason.[48]

During this period, Thomas wrote the De ente et essentia and the Scriptum super sententias, his first summa. Together with saint Bonaventure, he was also personal advisor to Saint Louis IX of France.[49][50] According to Angelus Walzde, O.P., it was during this period that Thomas met the future Pope Clement IV, who was also an advisor to the king and French, like Pope Urban IV.[51]

### Naples, Orvieto, Rome (1259–1268)

[edit]

In 1259 Thomas completed his first regency at the studium generale and left Paris so that others in his order could gain this teaching experience. He returned to Naples where he was appointed as general preacher by the provincial chapter of 29 September 1260. In September 1261 he was called to Orvieto as conventual lector, where he was responsible for the pastoral formation of the friars unable to attend a studium generale. In Orvieto, Thomas completed his Summa contra Gentiles, wrote the Catena aurea (The Golden Chain),[52] and produced works for Pope Urban IV such as the liturgy for the newly created feast of Corpus Christi and the Contra errores graecorum (Against the Errors of the Greeks).[45] Some of the hymns that Thomas wrote for the feast of Corpus Christi are still sung today, such as the Pange lingua (whose final two verses are the famous Tantum ergo), and Panis angelicus. Modern scholarship has confirmed that Thomas was indeed the author of these texts, a point that some had contested.[53]

In February 1265 the newly elected Pope Clement IV summoned Thomas to Rome to serve as papal theologian. This same year, he was ordered by the Dominican Chapter of Anagni[54] to teach at the studium conventuale at the Roman convent of Santa Sabina, founded in 1222.[55] The studium at Santa Sabina now became an experiment for the Dominicans, the Order's first studium provinciale, an intermediate school between the studium conventuale and the studium generale. Prior to this time, the Roman Province had offered no specialized education of any sort, no arts, no philosophy; only simple convent schools, with their basic courses in theology for resident friars, were functioning in Tuscany and the meridionale during the first several decades of the order's life. The new studium provinciale at Santa Sabina was to be a more advanced school for the province.[56] Tolomeo da Lucca, an associate and early biographer of Thomas, tells us that at the Santa Sabina studium Thomas taught the full range of philosophical subjects, both moral and natural.[57]

While at the Santa Sabina studium provinciale, Thomas began his most famous work, the Summa Theologiae,[52] which he conceived specifically suited to beginner 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."[58] While there he also wrote a variety of other works like his unfinished Compendium Theologiae and Responsio ad fr. Ioannem Vercellensem de articulis 108 sumptis ex opere Petri de Tarentasia (Reply to Brother John of Vercelli Regarding 108 Articles Drawn from the Work of Peter of Tarentaise).[44]

In his position as head of the studium, Thomas conducted a series of important disputations on the power of God, which he compiled into his De potentia.[59] Nicholas Brunacci was among Thomas's students at the Santa Sabina studium provinciale and later at the Paris studium generale. In November 1268, he was with Thomas and his associate and secretary Reginald of Piperno as they left Viterbo on their way to Paris to begin the academic year.[60] Another student of Thomas's at the Santa Sabina studium provinciale was Blessed Tommasello da Perugia.[61]

Thomas remained at the studium at Santa Sabina from 1265 until he was called back to Paris in 1268 for a second teaching regency.[59] With his departure for Paris in 1268 and the passage of time, the pedagogical activities of the studium provinciale at Santa Sabina were divided between two campuses. A new convent of the Order at the Church of Santa Maria sopra Minerva began in 1255 as a community for women converts but grew rapidly in size and importance after being given over to the Dominicans friars in 1275.[55] In 1288 the theology component of the provincial curriculum for the education of the friars was relocated from the Santa Sabina studium provinciale to the studium conventuale at Santa Maria sopra Minerva, which was redesignated as a studium particularis theologiae.[62] This studium was transformed in the 16th century into the College of Saint Thomas (Latin: Collegium Divi Thomæ). In the 20th century, the college was relocated to the convent of Saints Dominic and Sixtus and was transformed into the Pontifical University of Saint Thomas Aquinas, (aka the Angelicum).

### Quarrelsome second Paris regency (1269–1272)

[edit]

See also: Eternity of the world

Triumph of St. Thomas Aquinas, Doctor Communis, between Plato and Aristotle, Benozzo Gozzoli, 1471. Louvre, Paris.

In 1268 the Dominican Order assigned Thomas to be regent master at the University of Paris for a second time, a position he held until early 1272. Part of the reason for this sudden reassignment appears to have arisen from the rise of "Averroism" or "radical Aristotelianism" in the universities. In response to these perceived errors, Thomas wrote two works, one of them being De unitate intellectus, contra Averroistas (On the Unity of Intellect, against the Averroists) in which he reprimands Averroism as incompatible with Christian doctrine.[63] During his second regency, he finished the second part of the Summa and wrote De virtutibus and De aeternitate mundi, contra murmurantes (On the Eternity of the World, against Grumblers),[59] the latter of which dealt with controversial Averroist and Aristotelian beginninglessness of the world.[64]

Disputes with some important Franciscans conspired to make his second regency much more difficult and troubled than the first. A year before Thomas re-assumed the regency at the 1266–67 Paris disputations, Franciscan master William of Baglione accused Thomas of encouraging Averroists, most likely counting him as one of the "blind leaders of the blind". Eleonore Stump says, "It has also been persuasively argued that Thomas Aquinas's De aeternitate mundi was directed in particular against his Franciscan colleague in theology, John Pecham."[64]

Thomas was deeply disturbed by the spread of Averroism and was angered when he discovered Siger of Brabant teaching Averroistic interpretations of Aristotle to Parisian students.[65] On 10 December 1270, the Bishop of Paris, Étienne Tempier, issued an edict condemning thirteen Aristotelian and Averroistic propositions as heretical and excommunicating anyone who continued to support them.[66] Many in the ecclesiastical community, the so-called Augustinians, were fearful that this introduction of Aristotelianism and the more extreme Averroism might somehow contaminate the purity of the Christian faith. In what appears to be an attempt to counteract the growing fear of Aristotelian thought, Thomas conducted a series of disputations between 1270 and 1272: De virtutibus in communi (On Virtues in General), De virtutibus cardinalibus (On Cardinal Virtues), and De spe (On Hope).[67]

### Late career, cessation of writing, and death (1272–1274)

[edit]

An icon of the crucifixion speaking to Thomas Aquinas is depicted on this stained glass window in Saint Patrick Church (Columbus, Ohio).

In 1272 Thomas took leave from the University of Paris when the Dominicans from his home province called upon him to establish a studium generale wherever he liked and staff it as he pleased. He chose to establish the institution in Naples and moved there to take his post as regent master.[59] He took his time at Naples to work on the third part of the Summa while giving lectures on various religious topics. He also preached to the people of Naples every day in Lent of 1273. These sermons on the Ten Commandments, the Creed, the Our Father, and the Hail Mary were very popular.[68]

Thomas has been traditionally ascribed with the ability to levitate and as having had various mystical experiences. For example, G. K. Chesterton wrote that "His experiences included well-attested cases of levitation in ecstasy; and the Blessed Virgin appeared to him, comforting him with the welcome news that he would never be a Bishop."[69] It is traditionally held that on one occasion, in 1273, at the Dominican convent of Naples in the chapel of Saint Nicholas,[70] after matins, Thomas lingered and was seen by the sacristan Domenic of Caserta to be levitating in prayer with tears before an icon of the crucified Christ. Christ said to Thomas, "You have written well of me, Thomas. What reward would you have for your labor?" Thomas responded, "Nothing but you, Lord."[71]

On 6 December 1273, another mystical experience took place. While Thomas was celebrating mass, he experienced an unusually long ecstasy.[72] Because of what he saw, he abandoned his routine and refused to dictate to his socius Reginald of Piperno. When Reginald begged him to get back to work, Thomas replied: "Reginald, I cannot, because all that I have written seems like straw to me"[73] (mihi videtur ut palea).[74] As a result, the Summa Theologica would remain uncompleted.[75] What exactly triggered Thomas's change in behaviour is believed by some to have been some kind of supernatural experience of God.[76] After taking to his bed, however, he did recover some strength.[77]

In 1274 Pope Gregory X summoned Thomas to attend the Second Council of Lyon. The council was to open 1 May 1274, and it was Gregory's attempt to try to heal the Great Schism of 1054, which had divided the Catholic Church in the West from the Eastern Orthodox Church.[78] At the meeting, Thomas's work for Pope Urban IV concerning the Greeks, Contra errores graecorum, was to be presented.[79] However, on his way to the council, riding on a donkey along the Appian Way,[78] he struck his head on the branch of a fallen tree and became seriously ill again. He was then quickly escorted to Monte Cassino to convalesce.[77] After resting for a while, he set out again but stopped at the Cistercian Fossanova Abbey after again falling ill.[80] The monks nursed him for several days,[81] and as he received his last rites he prayed: "I have written and taught much about this very holy Body, and about the other sacraments in the faith of Christ, and about the Holy Roman Church, to whose correction I expose and submit everything I have written."[82] He died on 7 March 1274[80] while giving commentary on the Song of Songs.[83]

## Legacy, veneration, and modern reception

[edit]

### Condemnation of 1277

[edit]

See also: Condemnations of 1210–1277

In 1277 Étienne Tempier, the same bishop of Paris who had issued the condemnation of 1270, issued another, more extensive, condemnation. One aim of this condemnation was to clarify that God's absolute power transcended any principles of logic that Aristotle or Averroes might place on it.[84] More specifically, it contained a list of 219 propositions, including twenty Thomistic propositions, that the bishop had determined to violate the omnipotence of God. The inclusion of the Thomistic propositions badly damaged Thomas's reputation for many years.[85]

### Canonization

[edit]

Main article: Canonization of Thomas Aquinas

Triumph of St. Thomas Aquinas, Doctor Angelicus, with saints and angels, Andrea di Bonaiuto, 1366. Basilica of Santa Maria Novella, fresco. The remains of Thomas Aquinas are buried in the Church of the Jacobins in Toulouse.

By the 1300s, however, Thomas's theology had begun its rise to prestige. In the Divine Comedy (completed c. 1321), Dante Alighieri sees the glorified soul of Thomas in the Heaven of the Sun with the other great exemplars of religious wisdom.[86] Dante asserts that Thomas died by poisoning, on the order of Charles of Anjou;[87] Giovanni Villani cites this belief,[citation needed] and the Anonimo Fiorentino describes the crime and its motive. But the historian Ludovico Antonio Muratori reproduces the account made by one of Thomas's friends, and this version of the story gives no hint of foul play.[88]

When the devil's advocate at his canonization process objected that there were no miracles, one of the cardinals answered, "Tot miraculis, quot articulis"—"there are as many miracles (in his life) as articles (in his Summa)".[89] Fifty years after Thomas's death, on 18 July 1323, Pope John XXII, seated in Avignon, pronounced Thomas a saint.[90]

A monastery at Naples, Italy, near Naples Cathedral, shows a cell in which he supposedly lived.[88] His remains were translated from Fossanova to the Church of the Jacobins in Toulouse, France, on 28 January 1369. Between 1789 and 1974 they were held in the Basilica of Saint-Sernin. In 1974 they were returned to the Church of the Jacobins, where they have remained ever since.

When he was canonized, his feast day was inserted in the General Roman Calendar for celebration on 7 March, the day of his death. Since this date commonly falls within Lent, the 1969 revision of the calendar moved his memorial to 28 January, the date of the translation of his relics to Church of the Jacobins, Toulouse.[91][92]

Thomas Aquinas is honored with a feast day in some churches of the Anglican Communion with a Lesser Festival on 28 January.[93]

The Catholic Church honours Thomas Aquinas as a saint and regards him as the model teacher for those studying for the priesthood. In modern times, under papal directives, the study of his works was long used as a core of the required program of study for those seeking ordination as priests or deacons, as well as for those in religious formation and for other students of the sacred disciplines (philosophy, Catholic theology, church history, liturgy, and canon law).[94]

### Doctor of the Church and second scholasticism

[edit]

Pope Pius V proclaimed St. Thomas Aquinas a Doctor of the Church on 15 April 1567[95] with the Papal bull Mirabilis Deus,[96] and ranked his feast with those of the four great Latin fathers: Ambrose, Augustine of Hippo, Jerome and Pope Gregory I.[88] At the Council of Trent, Thomas had the honour of having his Summa Theologiae placed on the altar alongside the Bible and the Decretals.[85][89] This happened within the historical timeframe of the "second scholasticism", a trend during the 16th and 17th centuries that saw renewed interest in the works of scholars of the 12th, 13th and 14th centuries, in spite of humanism as a contrary trend. Second scholasticism gave special emphasis to the works of Thomas and Duns Scotus, with more Franciscans following Duns Scotus, and more Dominicans and Carmelites following Thomas.[97] "Thomists", or those following Thomas, included Francisco de Vitoria, Thomas Cajetan, Franciscus Ferrariensis, Domingo de Soto, Domingo Báñez, João Poinsot the Complutenses and others.

### Neo-scholasticism and Catholic Nouvelle théologie

[edit]

During the 19th century, a movement that came to be known as neo-scholasticism revived Catholic scholarly interest in scholasticism generally and Thomas in particular, as well as the work of the Thomists of second scholasticism. The systematic work of Thomas was valued in part as a foundation for arguing against early modern philosophers and "modernist" theologians. This movement was given papal support in Aeterni Patris, the 1879 encyclical by Pope Leo XIII stating that Thomas's theology was a definitive exposition of Catholic doctrine. Leo XIII directed the clergy to take the teachings of Thomas as the basis of their theological positions. Leo also decreed that all Catholic seminaries and universities must teach Thomas's doctrines, and where Thomas did not speak on a topic, the teachers were "urged to teach conclusions that were reconcilable with his thinking." Citing Pope Sixtus V, the encyclical mentions Aquinas and Bonaventure as the "founders" of scholastic theology.[98]

In 1880 Thomas was declared the patron saint of all Catholic educational establishments.[88][99] In 1879 Leo XIII instituted the Pontifical Academy of Saint Thomas Aquinas, putting into practice Aeterni Patris ' recommendations.[100] Similarly, in Pascendi Dominici gregis, the 1907 encyclical by Pope Pius X, the Pope said, "...let Professors remember that they cannot set St. Thomas aside, especially in metaphysical questions, without grave detriment."[101] On 1 September 1910 Pius X addressed the letter Sacrorum Antistitum to all bishops and teachers of religious orders, by which he decreed that the Scholastic philosophy of Thomas was to be 'established as the foundation of sacred studies' for young clerics.[102] On 19 June 1914, two months before his death, Pius X dedicated to Aquinas the motu proprio Doctoris Angelici,[103] in which he stipulated the adoption of the Summa Theologiae for the teaching of theology.

On 29 June 1923, on the sixth centenary of his canonization, Pope Pius XI dedicated the encyclical Studiorum Ducem to him.[104]

In response to neo-scholasticism, Catholic scholars who were more sympathetic to modernity gained influence during the early 20th century in the nouvelle théologie movement (meaning "new theology"). It was closely associated with a movement of ressourcement, meaning "back to sources", echoing the phrase "ad fontes" used by Renaissance humanists. Although nouvelle théologie disagreed with neo-scholasticism about modernity, arguing that theology could learn much from modern philosophy and science, their interest in also studying "old" sources meant that they found common ground in their appreciation of scholastics like Thomas Aquinas.[105] The Second Vatican Council generally adopted the stance of the theologians of nouvelle théologie, but the importance of Thomas was a point of agreement.[105] The council's decree Optatam Totius (on the formation of priests, at No. 15), proposed an authentic interpretation of the popes' teaching on Thomism, requiring that the theological formation of priests be done with Thomas Aquinas as teacher.[106]

On 20 November 1974, Paul VI wrote the apostolic letter Lumen ecclesiae, inviting the Dominicans to return to the source and rediscover the true doctrine of Thomas.[107]With 70 quotations, prevalently in the field of Catholic liturgy, Thomas is one of the most frequently cited authors of the 1997 Catechism of the Catholic Church.[108] General Catholic appreciation for Thomas has remained strong in the 20th century, as seen in the praise offered by Pope John Paul II in the 1998 encyclical Fides et ratio,[109][110] and similarly in Pope Benedict XV's 1921 encyclical Fausto Appetente Die.[111]

### Modern philosophical influence

[edit]

A stained glass window of Thomas Aquinas in St. Joseph's Catholic Church (Central City, Kentucky)

Some modern ethicists within the Catholic Church (notably Alasdair MacIntyre) and outside it (notably Philippa Foot) have recently commented on the possible use of Thomas's virtue ethics as a way of avoiding utilitarianism or Kantian "sense of duty" (called deontology).[112] Through the work of twentieth-century philosophers such as Elizabeth Anscombe (especially in her book Intention), Thomas's principle of double effect specifically and his theory of intentional activity generally have been influential.[citation needed]

The cognitive neuroscientist Walter Freeman has proposed that Thomism is the philosophical system explaining cognition that is most compatible with neurodynamics.[113]

Henry Adams's Mont Saint Michel and Chartres ends with a culminating chapter on Thomas, in which Adams calls Thomas an "artist" and constructs an extensive analogy between the design of Thomas's "Church Intellectual" and that of the gothic cathedrals of that period. Erwin Panofsky later would echo these views in Gothic Architecture and Scholasticism (1951).[114]

Thomas's aesthetic theories, especially the concept of claritas, deeply influenced the literary practice of modernist writer James Joyce, who used to extol Thomas as being second only to Aristotle among Western philosophers. Joyce refers to Thomas's doctrines in Elementa philosophiae ad mentem D. Thomae Aquinatis doctoris angelici (1898) of Girolamo Maria Mancini, professor of theology at the Collegium Divi Thomae de Urbe.[115] For example, Mancini's Elementa is referred to in Joyce's Portrait of the Artist as a Young Man.[116]

The influence of Thomas's aesthetics can also be found in the works of the Italian semiotician Umberto Eco, who wrote an essay on aesthetic ideas in Thomas (published in 1956 and republished in 1988 in a revised edition).[117]

### Modern criticism

[edit]

20th-century philosopher Bertrand Russell criticized Thomas's philosophy, stating that:

> He does not, like the Platonic Socrates, set out to follow wherever the argument may lead. He is not engaged in an inquiry, the result of which it is impossible to know in advance. Before he begins to philosophize, he already knows the truth; it is declared in the Catholic faith. If he can find apparently rational arguments for some parts of the faith, so much the better; if he cannot, he need only fall back on revelation. The finding of arguments for a conclusion given in advance is not philosophy, but special pleading. I cannot, therefore, feel that he deserves to be put on a level with the best philosophers either of Greece or of modern times.[118]

This criticism is illustrated with the following example: according to Russell, Thomas advocates the indissolubility of marriage "on the ground that the father is useful in the education of the children, (a) because he is more rational than the mother, (b) because, being stronger, he is better able to inflict physical punishment."[119] Even though modern approaches to education do not support these views, "No follower of Saint Thomas would, on that account, cease to believe in lifelong monogamy, because the real grounds of belief are not those which are alleged".[119]

In particular, Thomas pleads that he possesses knowledge of the "essence" of God[120] and that this knowledge is not only beyond human reason but is knowledge to which human reason must be "adapted".[121]

### In arts

[edit]

According to Alfredo Cattabiani [it]:[122]

> An attribute often found in his portraits is a ray of light on the saint's chest or shoulder: often the rays emanate from the book of the Summa that is open on his chest. But the radiating light [...] is not the only attribute: often a dove appears as a symbol of the Holy Spirit, sometimes a lily to emphasise his chastity or a chalice; and finally a model of a church as in the panel of the Dominican saints in the sacristy of Santa Maria Novella in Florence.

Aquinas is often depicted in a Dominican habit with a cincture that refers to his prayers to God for being kept in perpetual virginity.[123] The chalice refers to his doctrine of Eucharistic transubstantiation.

## Theology

[edit]

Part of a series on
Catholic philosophy

Aquinas, Scotus and Ockham

Ethics

* Cardinal virtues
* Just price
* Just war
* Principle of Double Effect
* Casuistry
* Probabilism
* Natural law
* Personalism
* Social teaching
* Liberation theology
* Christian humanism
* Virtue ethics
* Works of mercy

Metaphysics

* Conceptualism
* Realism
* Moderate realism
* Nominalism
* Quiddity (essence / nature)
* Haecceity
* Quinque Viae
* Predestination
* Theological determinism
* Compatibilism
* Divine Attributes

Schools

* Augustinianism
* Victorines
* Lullism
* Cartesianism
* Christian Neoplatonism
* Friends of God
* Molinism
* Ressourcement
* Occamism
* Scholasticism
* Second scholasticism
* Neo
* Scotism
* Thomism
* Analytic
* Salamanca

Philosophers

Ancient

* Ambrose
* Athenagoras
* Athanasius
* Augustine
* Benedict
* Boethius
* Clement
* Cyprian
* Cyril
* Gregory (of Nazianzus)
* Gregory (of Nyssa)
* Irenaeus
* Jerome
* Cassian
* Chrysostom
* Climacus
* John of Damascus
* Justin
* Maximus
* Dionysius
* Origen
* Paul
* Tertullian

Medieval

* Abelard
* Albert
* Alcuin
* Alexander
* Anselm
* Autrecourt
* Aquinas
* Bacon
* Bede
* Berengar
* Bernard
* Bonaventure
* Buridan
* Catherine
* Cusa
* Eckhart
* Eriugena
* Giles
* Gregory I
* Grosseteste
* Gundissalinus
* Hildegard
* Hugh
* Isidore
* Llull
* Lombard
* Martin
* Ockham
* Oresme
* Paschasius
* Roscellinus
* Scotus
* Siger
* Symeon
* Thierry

Modern

* Arnauld
* Ávila
* Azpilcueta
* Bellarmine
* Bonald
* Bossuet
* Brentano
* Botero
* Cajetan
* Chateaubriand
* Cortés
* Descartes
* Erasmus
* Fénelon
* Gracián
* Kołłątaj
* Krasicki
* La Mennais
* Liguori
* Maistre
* Malebranche
* Mariana
* Meinong
* Mercado
* Molina
* More
* Newman
* Pascal
* Rosmini
* Sales
* Soto
* Suárez
* Vico
* Vitoria
* Caramuel

Contemporary

* Adler
* Anscombe
* Balthasar
* Barron
* Benedict XVI
* Blondel
* Chesterton
* Congar
* Copleston
* Finnis
* Garrigou-Lagrange
* Geach
* Gilson
* Girard
* Gutiérrez
* Dávila
* Guardini
* Haldane
* Hildebrand
* John Paul II
* Lonergan
* Lubac
* MacIntyre
* Marcel
* Marion
* Maritain
* McLuhan
* Mounier
* Pieper
* Rahner
* Stein
* Taylor

* Catholic Church portal
* Philosophy portal

* v
* t
* e

Thomas Aquinas viewed theology, "the sacred doctrine", as a science,[76] by which he meant a field of study in which humanity could learn more by its own efforts (as opposed to being totally dependent on having divine revelation planted into our minds). For Thomas, the raw material data of this field consists of written scripture and the tradition of the Catholic Church. These sources of data were produced by the self-revelation of God to individuals and groups of people throughout history. Faith and reason, being distinct but related, are the two primary tools for processing the data of theology. Thomas believed both were necessary—or, rather, that the confluence of both was necessary—for one to obtain true knowledge of God.[76]

Thomas blended Greek philosophy and Christian doctrine by suggesting that rational thinking and the study of nature, like revelation, were valid ways to understand truths pertaining to God. According to Thomas, God reveals himself through nature, so to study nature is to study God. The ultimate goals of theology, in Thomas's mind, are to use reason to grasp the truth about God and to experience salvation through that truth. The central thought is "gratia non tollit naturam, sed perficit" ('grace does not destroy nature, but perfects it').[76]

### Revelation

[edit]

Thomas believed that truth is known through reason, rationality (natural revelation) and faith (supernatural revelation). Supernatural revelation has its origin in the inspiration of the Holy Spirit and is made available through the teaching of the prophets, summed up in Holy Scripture, and transmitted by the Magisterium, the sum of which is called "Tradition". Natural revelation is the truth available to all people through their human nature and powers of reason. For example, he felt this applied to rational ways to know the existence of God.

Though one may deduce the existence of God and his Attributes (Unity, Truth, Goodness, Power, Knowledge) through reason, certain specifics may be known only through the special revelation of God through Jesus Christ. The major theological components of Christianity, such as the Trinity, the Incarnation, and charity are revealed in the teachings of the church and the scriptures and may not otherwise be deduced.[124] However, Thomas also makes a distinction between "demonstrations" of sacred doctrines and the "persuasiveness" of those doctrines.[125] The former is akin to something like "certainty", whereas the latter is more probabilistic in nature.[125]

In other words, Thomas thought Christian doctrines were "fitting" to reason (i.e. reasonable), even though they cannot be demonstrated beyond a reasonable doubt.[125] In fact, the Summa Theologica is filled with examples of Thomas arguing that we would expect certain Christian doctrines to be true, even though these expectations are not demonstrative (i.e. 'fitting' or reasonable).[126] For example, Thomas argues that we would expect God to become incarnate, and we would expect a resurrected Christ to not stay on Earth.[126][127]

#### Reconciling faith and reason

[edit]

According to Thomas, faith and reason complement rather than contradict each other, each giving different views of the same truth. A discrepancy between faith and reason arises from a shortcoming of either natural science or scriptural interpretation. Faith can reveal a divine mystery that eludes scientific observation. On the other hand, science can suggest where fallible humans misinterpret a scriptural metaphor as a literal statement of fact.[128]

### God

[edit]

Augustine of Hippo's reflection on divine essentiality or essentialist theology would influence Richard of Saint Victor, Alexander of Hales and Bonaventure. By this method, the essence of God is defined by what God is, and also by describing what God is not (negative theology). Thomas took the text of Exodus beyond the explanation of essential theology. He bridged the gap of understanding between the being of essence and the being of existence. In Summa Theologica, the way is prepared with the proofs for the existence of God. All that remained was to recognize the God of Exodus as having the nature of "Him Who is the supreme act of being". God is simple, there is no composition in God. In this regard, Thomas relied on Boethius who in turn followed the path of Platonism, something Thomas usually avoided.[129]

The conclusion was that the meaning of "I Am Who I Am" is not an enigma to be answered, but a statement of the essence of God. This is the discovery of Thomas: the essence of God is not described by negative analogy, but the "essence of God is to exist". This is the basis of "existential theology" and leads to what Gilson calls the first and only existential philosophy. In Latin, this is called Haec Sublimis Veritas, "the sublime truth". The revealed essence of God is to exist, or in the words of Thomas, "I am the pure Act of Being". This has been described as the key to understanding Thomism. Thomism has been described (as a philosophical movement), as either the emptiest or the fullest of philosophies.[129]

### Creation

[edit]

Further information: Abiogenesis and Spontaneous generation

Super libros de generatione et corruptione

As a Catholic, Thomas believed that God was the "maker of heaven and earth, of all that is visible and invisible." But he thought that this fact can be proved by natural reason; indeed, in showing that it is necessary that any existent being has been created by God, he uses only philosophical arguments, based on his metaphysics of participation.[130] He also maintains that God creates ex nihilo, from nothing, that is he does not make use of any preexisting matter.[131] On the other hand, Thomas thought that the fact that the world started to exist by God's creation and is not eternal is only known to us by faith; it cannot be proved by natural reason.[132]

Like Aristotle, Thomas posited that life could form from non-living material or plant life:

> Since the generation of one thing is the corruption of another, it was not incompatible with the first formation of things, that from the corruption of the less perfect the more perfect should be generated. Hence animals generated from the corruption of inanimate things, or of plants, may have been generated then.[133]

Super Physicam Aristotelis, 1595

Additionally, Thomas considered Empedocles's theory that various mutated species emerged at the dawn of Creation. Thomas reasoned that these species were generated through mutations in animal sperm, and argued that they were not unintended by nature; rather, such species were simply not intended for perpetual existence. That discussion is found in his commentary on Aristotle's Physics:

> The same thing is true of those substances Empedocles said were produced at the beginning of the world, such as the 'ox-progeny', i.e., half ox and half-man. For if such things were not able to arrive at some end and final state of nature so that they would be preserved in existence, this was not because nature did not intend this [a final state], but because they were not capable of being preserved. For they were not generated according to nature, but by the corruption of some natural principle, as it now also happens that some monstrous offspring are generated because of the corruption of seed.[134]

### Nature of God

[edit]

Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore, I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject ... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects."[135]

Thomas believed that the existence of God can be demonstrated. Briefly in the Summa Theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).

1. Motion: Some things undoubtedly move, though cannot cause their own motion. Since, as Thomas believed, there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
2. Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
3. Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
4. Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God.[b]
5. Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God.[c][136]

Thomas was receptive to and influenced by Avicenna's Proof of the Truthful.[137] Concerning the nature of God, Thomas, like Avicenna felt the best approach, commonly called the via negativa, was to consider what God is not. This led him to propose five statements about the divine qualities:

1. God is simple, without composition of parts, such as body and soul, or matter and form.[138]
2. God is perfect, lacking nothing. That is, God is distinguished from other beings on account of God's complete actuality.[139] Thomas defined God as the Ipse Actus Essendi subsistens, subsisting act of being.[140]
3. God is infinite. That is, God is not finite in the ways that created beings are physically, intellectually, and emotionally limited. This infinity is to be distinguished from infinity of size and infinity of number.[141]
4. God is immutable, incapable of change on the levels of God's essence and character.[142]
5. God is one, without diversification within God's self. The unity of God is such that God's essence is the same as God's existence. In Thomas's words, "in itself the proposition 'God exists' is necessarily true, for in it subject and predicate are the same."[143]

### Nature of sin

[edit]

Following Augustine of Hippo, Thomas defines sin as "a word, deed, or desire, contrary to the eternal law."[144] It is important to note the analogous nature of law in Thomas's legal philosophy. Natural law is an instance or instantiation of eternal law. Because natural law is what human beings determine according to their own nature (as rational beings), disobeying reason is disobeying natural law and eternal law. Thus eternal law is logically prior to reception of either "natural law" (that determined by reason) or "divine law" (that found in the Old and New Testaments). In other words, God's will extends to both reason and revelation. Sin is abrogating either one's own reason, on the one hand, or revelation on the other, and is synonymous with "evil" (privation of good, or privatio boni[145]). Thomas, like all Scholastics, generally argued that the findings of reason and data of revelation cannot conflict, so both are a guide to God's will for human beings.

### Nature of the Trinity

[edit]

Thomas argued that God, while perfectly united, also is perfectly described by Three Interrelated Persons. These three persons (Father, Son, and Holy Spirit) are constituted by their relations within the essence of God. Thomas wrote that the term "Trinity" "does not mean the relations themselves of the Persons, but rather the number of persons related to each other; and hence it is that the word in itself does not express regard to another."[146] The Father generates the Son (or the Word) by the relation of self-awareness. This eternal generation then produces an eternal Spirit "who enjoys the divine nature as the Love of God, the Love of the Father for the Word."

This Trinity exists independently from the world. It transcends the created world, but the Trinity also decided to give grace to human beings. This takes place through the Incarnation of the Word in the person of Jesus Christ and through the indwelling of the Holy Spirit within those who have experienced salvation by God; according to Aidan Nichols.[147]

### Prima causa (first cause)

[edit]

Thomas's five proofs for the existence of God take some of Aristotle's assertions concerning the principles of being. For God as prima causa ("first cause") comes from Aristotle's concept of the unmoved mover and asserts that God is the ultimate cause of all things.[148]

### Nature of Jesus Christ

[edit]

Thomas Aquinas by Bartolomé Esteban Murillo, 1650

In the Summa Theologica, Thomas begins his discussion of Jesus Christ by recounting the biblical story of Adam and Eve and by describing the negative effects of original sin. The purpose of Christ's Incarnation was to restore human nature by removing the contamination of sin, which humans cannot do by themselves. "Divine Wisdom judged it fitting that God should become man, so that thus one and the same person would be able both to restore man and to offer satisfaction."[149] Thomas argued in favour of the satisfaction view of atonement; that is, that Jesus Christ died "to satisfy for the whole human race, which was sentenced to die on account of sin."[150]

Thomas argued against several specific contemporary and historical theologians who held differing views about Christ. In response to Photinus, Thomas stated that Jesus was truly divine and not simply a human being. Against Nestorius, who suggested that the Son of God was merely conjoined to the man Christ, Thomas argued that the fullness of God was an integral part of Christ's existence. However, countering Apollinaris of Laodicea's views, Thomas held that Christ had a truly human (rational) soul, as well. This produced a duality of nature in Christ. Thomas argued against Eutyches that this duality persisted after the Incarnation. Thomas stated that these two natures existed simultaneously yet distinguishably in one real human body, unlike the teachings of Mani and Valentinus.[151]

With respect to Paul the Apostle's assertion that Christ, "though he was in the form of God ... emptied himself" (Philippians 2:6–7) in becoming human, Thomas offered an articulation of divine kenosis that has informed much subsequent Catholic Christology. Following the Council of Nicaea, Augustine of Hippo, as well as the assertions of Scripture, Thomas held the doctrine of divine immutability.[152][153][154] Hence, in becoming human, there could be no change in the divine person of Christ. For Thomas, "the mystery of Incarnation was not completed through God being changed in any way from the state in which He had been from eternity, but through His having united Himself to the creature in a new way, or rather through having united it to Himself."[155]

Similarly, Thomas explained that Christ "emptied Himself, not by putting off His divine nature, but by assuming a human nature."[156] For Thomas, "the divine nature is sufficiently full, because every perfection of goodness is there. But human nature and the soul are not full, but capable of fulness, because it was made as a slate not written upon. Therefore, human nature is empty."[156] Thus, when Paul indicates that Christ "emptied himself" this is to be understood in light of his assumption of a human nature.

In short, "Christ had a real body of the same nature of ours, a true rational soul, and, together with these, perfect Deity". Thus, there is both unity (in his one hypostasis) and composition (in his two natures, human and Divine) in Christ.[157]

> I answer that, The Person or hypostasis of Christ may be viewed in two ways. First as it is in itself, and thus it is altogether simple, even as the Nature of the Word. Secondly, in the aspect of person or hypostasis to which it belongs to subsist in a nature; and thus the Person of Christ subsists in two natures. Hence though there is one subsisting being in Him, yet there are different aspects of subsistence, and hence He is said to be a composite person, insomuch as one being subsists in two.[158]

Echoing Athanasius of Alexandria, he said that "The only begotten Son of God ... assumed our nature, so that he, made man, might make men gods."[159]

### Goal of human life

[edit]

A 17th-century sculpture of Thomas Aquinas

Thomas Aquinas identified the goal of human existence as union and eternal fellowship with God. This goal is achieved through the beatific vision, in which a person experiences perfect, unending happiness by seeing the essence of God. The vision occurs after death as a gift from God to those who in life experienced salvation and redemption through Christ.

The goal of union with God has implications for the individual's life on earth. Thomas stated that an individual's will must be ordered towards the right things, such as charity, peace, and holiness. He saw this orientation as also the way to happiness. Indeed, Thomas ordered his treatment of the moral life around the idea of happiness. The relationship between will and goal is antecedent in nature "because rectitude of the will consists in being duly ordered to the last end [that is, the beatific vision]." Those who truly seek to understand and see God will necessarily love what God loves. Such love requires morality and bears fruit in everyday human choices.[160]

### Treatment of heretics

[edit]

Thomas Aquinas belonged to the Dominican Order (formally Ordo Praedicatorum, the Order of Preachers) which began as an order dedicated to the conversion of the Albigensians and other heterodox factions, at first by peaceful means; later the Albigensians were dealt with by means of the Albigensian Crusade. In the Summa Theologiae, he wrote:

> With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith that quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death. On the part of the Church, however, there is mercy, which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition", as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death.[161]

Heresy was a capital offence against the secular law of most European countries of the 13th century. Kings and emperors, even those at war with the papacy, listed heresy first among the crimes against the state. Kings claimed power from God according to the Christian faith. Often enough, especially in that age of papal claims to universal worldly power, the rulers' power was tangibly and visibly legitimated directly through coronation by the pope.

Simple theft, forgery, fraud, and other such crimes were also capital offences; Thomas's point seems to be that the gravity of this offence, which touches not only the material goods but also the spiritual goods of others, is at least the same as forgery. Thomas's suggestion specifically demands that heretics be handed to a "secular tribunal" rather than magisterial authority. That Thomas specifically says that heretics "deserve ... death" is related to his theology, according to which all sinners have no intrinsic right to life. For Jews, Thomas argues for toleration of both their persons and their religious rites.[162]

#### Forced baptism of children of Jews and heretics

[edit]

The position taken by Thomas was that if children were being reared in error, the Church had no authority to intervene. From Summa Theologica II-II Q. 10 Art. 12:

Injustice should be done to no man. Now it would be an injustice to Jews if their children were to be baptized against their will, since they would lose the rights of parental authority over their children as soon as these were Christians. Therefore, these should not be baptized against their parent's will. The custom of the Church has been given very great authority and ought to be jealously observed in all things, since the very doctrine of Catholic Doctors derives its authority from the Church. Hence we ought to abide by the authority of the Church rather than that of an Augustine or a Jerome or any doctor whatever. Now it was never the custom of the Church to baptize the children of Jews against the will of their parents. There are two reasons for this custom. One is on account of the danger to faith. For children baptized before coming into the use of reason, might easily be persuaded by their parents to renounce what they had unknowingly embraced; and this would be detrimental to the faith. The other reason is that it is against natural justice. For a child is by nature part of its father: at first, it is not distinct from its parents as to its body, so long as it is enfolded within the mother's womb and later on after birth, and before it has the use of free will, it is enfolded in the care of its parents, like a spiritual womb. So long as a man does not have the use of reason, he is no different from an irrational animal. Hence, it would be contrary to natural justice, if a child, before coming to the use of reason, were to be taken away from its parent's custody, or anything done against its parent's wish.

The question was again addressed by Thomas in Summa Theologica III Q. 68 Art. 10:

It is written in the Decretals (Dist. xiv), quoting the Council of Toledo: In regard to the Jews the holy synod commands that henceforth none of them be forced to believe; for such are not to be saved against their will, but willingly, that their righteousness may be without flaw. Children of non-believers either have the use of reason or they have not. If they have, then they already begin to control their own actions, in things that are of Divine or natural law. And therefore, of their own accord, and against the will of their parents, they can receive Baptism, just as they can contract in marriage. Consequently, such can be lawfully advised and persuaded to be baptized. If, however, they have not yet the use of free-will, according to the natural law they are under the care of their parents as long as they cannot look after themselves. For which reason we say that even the children of the ancients were saved through the faith of their parents.

The issue was discussed in a papal bull by Pope Benedict XIV (1747) where both schools were addressed. The pope noted that the position of Aquinas had been more widely held among theologians and canon lawyers, than that of Duns Scotus.[163]

### Magic and its practitioners

[edit]

Regarding magic, Thomas wrote that:

* only God can perform miracles, create and transform.[164]
* angels and demons ("spiritual substances") may do wonderful things, but they are not miracles and merely use natural things as instruments.[165]
* any efficacy of magicians does not come from the power of particular words, or celestial bodies, or special figures, or sympathetic magic, but by bidding (ibid., 105)
* "demons" are intellective substances which were created good and have chosen to be bad, it is these who are bid.[166]
* if there is some transformation that could not occur in nature it is either the demon working on human imagination or arranging a fake.[167]

A mention of witchcraft appears in the Summa Theologicae[168] and concludes that the church does not treat temporary or permanent impotence attributed to a spell any differently to that of natural causes, as far as an impediment to marriage.

Under the canon Episcopi, church doctrine held that witchcraft was not possible and any practitioners of sorcery were deluded and their acts an illusion. Thomas Aquinas was cited in a new doctrine that included the belief in witches. This was a departure from the teachings of his master Albertus Magnus whose doctrine was based in the Episcopi.[169] "To what extent Dominican inquisitors such as Heinrich Kramer really found support in Thomas is irrelevant in this context, thus associating Thomas's name with the whole aspect of witchcraft and the persecution of witches."[170]

The famous 15th-century witch-hunter's manual, the Malleus Maleficarum, also written by a member of the Dominican Order, begins by quoting Thomas Aquinas refuting the Episcopi and goes on to cite Thomas Aquinas over a hundred times.[171] Promoters of the witch hunts that followed often quoted Thomas more than any other source.[169] "Thomas Aquinas's statements remain essentially theoretical and lack any direct relation to the subsequent persecution of witches."[170]

### Thoughts on the afterlife and resurrection

[edit]

Portrait of St. Thomas by Antonio del Castillo y Saavedra, c. 1649

A grasp of Thomas's psychology is essential for understanding his beliefs about the afterlife and resurrection. Thomas, following church doctrine, accepts that the soul continues to exist after the death of the body. Because he accepts that the soul is the form of the body, then he also must believe that the human being, like all material things, is form-matter composite. The substantial form (the human soul) configures prime matter (the physical body) and is the form by which a material composite belongs to that species it does; in the case of human beings, that species is a rational animal.[172] So, a human being is a matter-form composite that is organized to be a rational animal. Matter cannot exist without being configured by form, but form can exist without matter—which allows for the separation of soul from body. Thomas says that the soul shares in the material and spiritual worlds, and so has some features of matter and other, immaterial, features (such as access to universals). The human soul is different from other material and spiritual things; it is created by God, but also comes into existence only in the material body.

Human beings are material, but the human person can survive the death of the body through the continued existence of the soul, which persists. The human soul straddles the spiritual and material worlds, and is both a configured subsistent form as well as a configurer of matter into that of a living, bodily human.[173] Because it is spiritual, the human soul does not depend on matter and may exist separately. Because the human being is a soul-matter composite, the body has a part in what it is to be human. Perfected human nature consists in the human dual nature, embodied and intellecting.

Resurrection appears to require dualism, which Thomas rejects. Yet Thomas believes the soul persists after the death and corruption of the body, and is capable of existence, separated from the body between the time of death and the resurrection of the flesh. Thomas believes in a different sort of dualism, one guided by Christian scripture. Thomas knows that human beings are essentially physical, but physicality has a spirit capable of returning to God after life.[174] For Thomas, the rewards and punishment of the afterlife are not only spiritual. Because of this, resurrection is an important part of his philosophy on the soul. The human is fulfilled and complete in the body, so the hereafter must take place with souls enmattered in resurrected bodies. In addition to spiritual reward, humans can expect to enjoy material and physical blessings. Because Thomas's soul requires a body for its actions, during the afterlife, the soul will also be punished or rewarded in corporeal existence.

Thomas states clearly his stance on resurrection, and uses it to back up his philosophy of justice; that is, the promise of resurrection compensates Christians who suffered in this world through a heavenly union with the divine. He says, "If there is no resurrection of the dead, it follows that there is no good for human beings other than in this life."[175] Resurrection provides the impetus for people on earth to give up pleasures in this life. Thomas believes the human who prepared for the afterlife both morally and intellectually will be rewarded more greatly; however, all reward is through the grace of God. Thomas insists beatitude will be conferred according to merit, and will render the person better able to conceive the divine.

Thomas accordingly believes punishment is directly related to earthly, living preparation and activity as well. Thomas's account of the soul focuses on epistemology and metaphysics, and because of this, he believes it gives a clear account of the immaterial nature of the soul. By accepting the essentiality of both body and soul, he allows for a Heaven and Hell described in scripture and church dogma.

## Philosophy

[edit]

Part of a series on
Thomas Aquinas

Thomism

* Scholasticism
* Apophatic theology
* Aseity
* Divine simplicity
* Analogia entis
* Quinque viae
* Beatific vision
* Actus purus
* Actus essendi
* Primum Movens
* Correspondence theory
* Hylomorphism
* Substance theory (ousia)
* Substantial form
* Quiddity (essence / accident
* nature)
* Peripatetic axiom
* Principle of double effect
* Transcendentals
* Aristotelian ethics
* Cardinal / Theological
* Natural law
* Determinatio
* Just war
* Satisfaction theory of the atonement
* Thomistic sacramental theology
* Just price
* Concupiscence
* Intrinsic finality
* Thomistic theology of merit
* Compatibilism
* Theological intellectualism

Works

* Summa Theologica
* Treatise on Law
* Summa contra Gentiles
* Contra Errores Graecorum
* Commentaries on Aristotle
* De regno, ad regem Cypri
* De regimine Judaeorum
* De principiis naturae, ad fratrem Sylvestrum
* De aeternitate mundi, contra murmurantes
* De motu cordis, ad Magistrum Philippum
* Quaestiones Disputatae de Veritate
* Commentary on the Book of Causes
* De iudiciis astrorum
* Compendium Theologiae
* Catena aurea

Hymns and prayers

* Adoro te devote
* Creator ineffabilis
* Lauda Sion
* O sacrum convivium
* Pange lingua gloriosi corporis mysterium
* Tantum ergo
* Sacris solemniis
* Panis angelicus
* Verbum supernum prodiens
* O salutaris hostia

Influences

* Aristotle
* St. Paul
* Pseudo-Dionysius
* St. Augustine
* St. Boethius
* Avicenna
* Peter Lombard
* Averroes
* Maimonides
* St. Albertus Magnus

Classical Thomists

* Cantimpré
* Saint-Cher
* Beauvais
* Penyafort
* Innocent V
* Lessines
* Piperno
* Moerbeke
* Martí
* Trilia
* Houghton
* Apolda
* Sutton
* Auvergne
* Benedict XI
* Fontaines
* Winterburn
* Colonna
* Ymbert
* di Bologna
* Fiadoni
* Guidonis
* Nédellec
* Paludanus
* Holkott
* Regina
* Bromyard
* Kydones
* Eymerich
* Calecas
* Ferrer
* Dominici
* Gerson
* Gorkum
* Sabunde
* Capreolus
* Pierozzi
* de Flandria
* Torquemada
* de Rupe
* Niger
* Almadura
* Mirabilibus
* Savonarola
* Fabri
* Gostynin
* Głogów
* Tetzel
* Deza
* Mazzolini
* di Ferrara
* Gaetanus
* Koellin
* Pagnino
* Faber
* Vitoria
* Catherinus
* Ory
* Soto (Domingo)
* Cano
* Pelargus
* Soto (Pedro)
* Senensis
* Mercado
* Medina
* de Granada
* Fernandes
* Báñez
* Zumel
* Porrecta
* Duperron
* Medices
* Lessius
* Malvenda
* Lemos
* Álvarez
* Oliva
* Rispoli
* Riccardi
* Gravina
* Poinsot
* Ripada
* Molinier
* Torres
* Vallgornera
* Pallavicino
* Nicolaï
* Lynch
* Ferre
* Gonet
* Bancel
* Quétif
* Massoulié
* Alexandre
* Échard
* Benedict XIII
* Serry
* Plessis
* Gotti
* Leocata
* Concina
* Benedict XIV
* De Rubeis
* Burke
* de Boxadors
* Mamachi
* Gazzaniga

Neo-Thomism

* Aertsen
* Anquín
* Anscombe
* Arintero
* Ashley
* Barron
* Bocheński
* Bouquillon
* Bourke
* Canals
* Coffey
* Copleston
* Coreth
* Cornoldi
* Daujat
* De Wulf
* Fabro
* Fairweather
* Farrer
* Feser
* Franca
* Gardet
* Garrigou-Lagrange
* Gauthier
* Geach
* George
* Grenier
* Hawkins
* von Donnersmarck
* Henle
* Hugon
* Inagaki
* Jolivet
* Kleutgen
* Knasas
* Komar
* Koninck
* Krąpiec
* Leo XIII
* Lira
* Lonergan
* MacIntyre
* Maréchal
* Maritain
* Marshall
* Mascall
* McInerny
* Meinvielle
* Millán-Puelles
* Newman
* Pace
* Pecci
* Pegis
* Piolanti
* Pirotta
* Pius X
* Ramírez
* Régis
* Ripperger
* Russo
* Ryan
* Sanseverino
* Sertillanges
* Simon
* Smith
* Stein
* Tanaka
* Taparelli
* Torre
* Ušeničnik
* White
* Wilhelmsen
* Wippel
* Woodbury
* Zigliara

History

* Medieval philosophy
* Condemnations of 1210–1277
* Canonization of Thomas Aquinas
* Second scholasticism
* Pontifical University of Saint Thomas Aquinas
* School of Salamanca
* Physical premotion
* Congregatio de Auxiliis
* Salmanticenses and Complutenses
* Neo-scholasticism
* Æterni Patris
* Editio Leonina
* Neo-Thomism in Brazil
* Analytical Thomism
* ICUSTA

Scholarship

* Aquinas
* Index Thomisticus
* Nova et Vetera
* Revue thomiste
* The Cambridge Companion to Aquinas
* The Oxford Handbook of Aquinas
* The Thomist
* Thomas Aquinas Dictionary

Art

* 1476 Altarpiece
* Carafa Chapel
* Charles Bridge statue
* Cortona Triptych
* Enthroned Madonna and Child with Saints
* Fiesole Altarpiece
* Madonna and Child with
St Dominic and St Thomas Aquinas
* San Pietro Martire Triptych
* The Apotheosis of Saint Thomas Aquinas
* The Vision of Fray Lauterio
* The Vision of Saint Thomas Aquinas
* Temptation of St. Thomas
* Triumph of Saint Thomas Aquinas

Related topics

* Aristotelianism
* Actus primus
* Catholic theology
* Doctor of the Church
* Dominican Order
* Empiricism
* List of institutions named after Aquinas
* Saint Thomas Aquinas Church

*   * Catholic Church portal
* Philosophy portal

* v
* t
* e

Main article: Thomism

Thomas Aquinas and the Pope

Thomas Aquinas was a theologian and a Scholastic philosopher.[176] He never considered himself a philosopher, and criticized philosophers whom he saw as pagans, for always "falling short of the true and proper wisdom to be found in Christian revelation".[177] With this in mind, Thomas did have respect for Aristotle, so much so that in the Summa, he often cites Aristotle simply as "the Philosopher", a designation frequently used at that time. However, Thomas "never compromised Christian doctrine by bringing it into line with current Aristotelianism; rather, he modified and corrected the latter whenever it clashed with Christian belief".[178]

Much of Thomas's work bears upon philosophical topics, and in this sense may be characterized as philosophical. His philosophical thought has exerted enormous influence on subsequent Christian theology, especially that of the Catholic Church, extending to Western philosophy in general.

### Commentaries on Aristotle

[edit]

Thomas Aquinas wrote several important commentaries on Aristotle's works, including On the Soul, On Interpretation, Posterior Analytics, Nicomachean Ethics, Physics and Metaphysics. His work is associated with William of Moerbeke's translations of Aristotle from Greek into Latin.

### Epistemology

[edit]

See also: Double truth

Thomas Aquinas believed "that for the knowledge of any truth whatsoever man needs divine help, that the intellect may be moved by God to its act."[179] However, he believed that human beings have the natural capacity to know many things without special divine revelation, even though such revelation occurs from time to time, "especially in regard to such (truths) as pertain to faith."[180] But this is the light that is given to man by God according to man's nature:

> Now every form bestowed on created things by God has power for a determined act[uality], which it can bring about in proportion to its own proper endowment; and beyond which it is powerless, except by a superadded form, as water can only heat when heated by the fire. And thus the human understanding has a form, viz. intelligible light, which of itself is sufficient for knowing certain intelligible things, viz. those we can come to know through the senses.[180]

### Ethics

[edit]

See also: Christian ethics

"Eternal law" redirects here. For 2012 fantasy drama series, see Eternal Law.

Thomas was aware that the Albigensians and the Waldensians challenged moral precepts concerning marriage and ownership of private property and that challenges could ultimately be resolved only by logical arguments based on self-evident norms. He accordingly argued, in the Summa Theologiae, that just as the first principle of demonstration is the self-evident principle of noncontradiction ("the same thing cannot be affirmed and denied at the same time"), the first principle of action is the self-evident Bonum precept ("good is to be done and pursued and evil avoided").[181]

This natural law precept prescribes doing and pursuing what reason knows is good while avoiding evil. Reason knows what is objectively good because good is naturally beneficial and evil is the contrary. To explain goods that are naturally self-evident, Thomas divides them into three categories: substantial goods of self-preservation desired by all; the goods common to both animals and humans, such as procreation and education of offspring; and goods characteristic of rational and intellectual beings, such as living in community and pursuing the truth about God.[182]

To will such natural goods to oneself and to others is to love. Accordingly, Thomas states that the love precept obligating loving God and neighbour are "the first general principles of the natural law, and are self-evident to human reason, either through nature or through faith. Wherefore all the precepts of the decalogue are referred to these, as conclusions to general principles."[183][184]

To so focus on lovingly willing good is to focus natural law on acting virtuously. In his Summa Theologiae, Thomas wrote:

> Virtue denotes a certain perfection of a power. Now a thing's perfection is considered chiefly in regard to its end. But the end of power is act. Wherefore power is said to be perfect, according as it is determinate to its act.[185]

Thomas emphasized that "Synderesis is said to be the law of our mind, because it is a habit containing the precepts of the natural law, which are the first principles of human actions."[186][187]

According to Thomas,

> all acts of virtue are prescribed by the natural law: since each one's reason naturally dictates to him to act virtuously. But if we speak of virtuous acts, considered in themselves, i.e., in their proper species, thus not all virtuous acts are prescribed by the natural law: for many things are done virtuously, to which nature does not incline at first; but that, through the inquiry of reason, have been found by men to be conducive to well living.

Therefore, we must determine if we are speaking of virtuous acts as under the aspect of virtuous or as an act in its species.[188]

Thomas defined the four cardinal virtues as prudence, temperance, justice, and fortitude. The cardinal virtues are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity. Thomas also describes the virtues as imperfect (incomplete) and perfect (complete) virtues. A perfect virtue is any virtue with charity, charity completes a cardinal virtue. A non-Christian can display courage, but it would be courage with temperance. A Christian would display courage with charity. These are somewhat supernatural and are distinct from other virtues in their object, namely, God:

> Now the object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason. Therefore the theological virtues are specifically distinct from the moral and intellectual virtues.[189]

Thomas Aquinas wrote "[Greed] is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things."[190]

Furthermore, in his Treatise on Law, Thomas distinguished four kinds of law: eternal, natural, human, and divine. Eternal law is the decree of God that governs all creation: "That Law which is the Supreme Reason cannot be understood to be otherwise than unchangeable and eternal."[191] Natural law is the human "participation" in the eternal law and is discovered by reason.[192] Natural law is based on "first principles":

> this is the first precept of the law, that good is to be done and promoted, and evil is to be avoided. All other precepts of the natural law are based on this..[193]

Whether the natural law contains several precepts, or one only is explained by Thomas, "All the inclinations of any parts whatsoever of human nature, e.g., of the concupiscible and irascible parts, in so far as they are ruled by reason, belong to the natural law, and are reduced to one first precept, as stated above: so that the precepts of the natural law are many in themselves, but are based on one common foundation."[194]

Detail of The Apotheosis of Saint Thomas Aquinas by Francisco de Zurbarán, 1631

The desires to live and to procreate are counted by Thomas among those basic (natural) human values on which all human values are based. According to Thomas, all human tendencies are geared towards real human goods. In this case, the human nature in question is marriage, the total gift of oneself to another that ensures a family for children and a future for mankind.[195] He defined the dual inclination of the action of love: "towards the good which a man wishes to someone (to himself or to another) and towards that to which he wishes some good".[196]

Concerning Human Law, Thomas concludes,

> that just as, in the speculative reason, from naturally known indemonstrable principles, we draw the conclusions of the various sciences, the knowledge of which is not imparted to us by nature, but acquired by the efforts of reason, so to it is from the precepts of the natural law, as from general and indemonstrable principles, that human reason needs to proceed to the more particular determination of certain matters. These particular determinations, devised by human reason, are called human laws, provided the other essential conditions of law be observed.

Human law is positive law: the natural law applied by governments to societies.[188] Natural and human law is not adequate alone. The need for human behaviour to be directed made it necessary to have Divine law. Divine law is the specially revealed law in the scriptures.[197]

Thomas also greatly influenced Catholic understandings of mortal and venial sins.

Thomas refers to animals as bruta, non-rational, and that the natural order has declared animals for man's use. Thomas denied that human beings have any duty of charity to animals because they are not persons. Otherwise, it would be unlawful to kill them for food. But humans should still be charitable to them, for "cruel habits might carry over into our treatment of human beings."[198][199]

Thomas contributed to economic thought as an aspect of ethics and justice. He dealt with the concept of a just price, normally its market price or a regulated price sufficient to cover seller costs of production. He argued it was immoral for sellers to raise their prices simply because buyers were in pressing need of a product.[200][201]

### Political order

[edit]

Thomas's theory of political order became highly influential. He sees man as a social being who lives in a community and interacts with its other members. That leads, among other things, to the division of labour.

Thomas made a distinction between a good man and a good citizen, which was important to the development of libertarian theory. That indicates, in the eyes of the atheist libertarian writer George H. Smith, that the sphere of individual autonomy was one which the state could not interfere with.[202]

Thomas thought that monarchy was the best form of government because a monarch does not have to form compromises with other persons. Thomas, however, held that monarchy in only a very specific sense was the best form of government—only when the king was virtuous is it the best form; otherwise if the monarch is vicious it is the worst kind (see De Regno I, Ch. 2). Moreover, according to Thomas, oligarchy degenerates more easily into tyranny than monarchy. To prevent a king from becoming a tyrant, his political powers must be curbed. Unless an agreement of all persons involved can be reached, a tyrant must be tolerated, as otherwise, the political situation could deteriorate into anarchy, which would be even worse than tyranny. In his political work De Regno, Thomas subordinated the political power of the king to the primacy of the divine and human law of God the creator. For example, he affirmed:

> Just as the government of a king is the best, so the government of a tyrant is the worst.

— "De Regno, Ch. 4, n. 21" (in Latin and English).

> It is plain, therefore, from what has been said, that a king is one who rules the people of one city or province, and rules them for the common good.

— "De Regno, Ch. 2, n. 15" (in Latin and English).

According to Thomas, monarchs are God's representatives in their territories, but the church, represented by the popes, is above the kings in matters of doctrine and ethics. As a consequence, worldly rulers are obliged to adapt their laws to the Catholic Church's doctrines and determinations.

Thomas said slavery was not the natural state of man.[203] He also held that a slave is by nature equal to his master. He distinguished between 'natural slavery', which is for the benefit of both master and slave, and 'servile slavery', which removes all autonomy from the slave and is, according to Thomas, worse than death.[204] Aquinas' doctrines of the Fair Price,[205] of the right of tyrannicide and of the equality of all the baptized sons of God in the Communion of saints established a limit to the political power to prevent it from degenerating into tyranny. This system had a concern in the Protestant opposition to the Catholic Church and in "disinterested" replies to Thomism carried out by Immanuel Kant and Baruch Spinoza.

#### Death penalty

[edit]

In Summa Contra Gentiles, Book 3, Chapter 146, which was written by Thomas prior to writing the Summa Theologica, Thomas allowed the judicial death penalty. He stated:[206]

> [M]en who are in authority over others do no wrong when they reward the good and punish the evil.

> [...] for the preservation of concord among men it is necessary that punishments be inflicted on the wicked. Therefore, to punish the wicked is not in itself evil.

> Moreover, the common good is better than the particular good of one person. So, the particular good should be removed in order to preserve the common good. But the life of certain pestiferous men is an impediment to the common good which is the concord of human society. Therefore, certain men must be removed by death from the society of men.

> Furthermore, just as a physician looks to health as the end in his work, and health consists in the orderly concord of humors, so, too, the ruler of a state intends peace in his work, and peace consists in "the ordered concord of citizens." Now, the physician quite properly and beneficially cuts off a diseased organ if the corruption of the body is threatened because of it. Therefore, the ruler of a state executes pestiferous men justly and sinlessly in order that the peace of the state may not be disrupted.

However, in the same discussion:

> The unjust execution of men is prohibited...Killing which results from anger is prohibited...The execution of the wicked is forbidden wherever cannot be done without danger to the good.

### Just war

[edit]

See also: Just War

While it would be contradictory to speak of a "just schism", a "just brawling" or a "just sedition", the word "war" permits sub-classification into good and bad kinds. Thomas, centuries after Augustine of Hippo, used the authority of Augustine's arguments in an attempt to define the conditions under which a war could be just.[207] He laid these out in the Summa Theologica:

* First, war must occur for a good and just purpose rather than the pursuit of wealth or power.
* Second, just war must be waged by a properly instituted authority such as the state.
* Third, peace must be a central motive even in the midst of violence.[208]

### Psychology and anthropology

[edit]

Thomas maintains that a human is a single material substance. He understands the soul as the form of the body, which makes a human being the composite of the two. Thus, only living, form-matter composites can truly be called human; dead bodies are "human" only analogously. One actually existing substance comes from body and soul. A human is a single material substance, but still should be understood as having an immaterial soul, which continues after bodily death.

In the Summa Theologiae Thomas states his position on the nature of the soul; defining it as "the first principle of life".[209] The soul is not corporeal, or a body; it is the act of a body. Because the intellect is incorporeal, it does not use the bodily organs, as "the operation of anything follows the mode of its being".[210]

Saint Thomas Aquinas by Luis Muñoz Lafuente

According to Thomas, the soul is not matter, not even incorporeal or spiritual matter. If it were, it would not be able to understand universals, which are immaterial. A receiver receives things according to the receiver's own nature, so for the soul (receiver) to understand (receive) universals, it must have the same nature as universals. Yet, any substance that understands universals may not be a matter-form composite. So, humans have rational souls, which are abstract forms independent of the body. But a human being is one existing, single material substance that comes from body and soul: that is what Thomas means when he writes that "something one in nature can be formed from an intellectual substance and a body", and "a thing one in nature does not result from two permanent entities unless one has the character of substantial form and the other of matter."[211]

### Economics

[edit]

Thomas addressed most economic questions within the framework of justice, which he contended was the highest of the moral virtues.[212] He says that justice is "a habit whereby man renders to each his due by a constant and perpetual will."[213] He argued that this concept of justice has its roots in natural law. Joseph Schumpeter, in his History of Economic Analysis, concluded that "All the economic questions put together matters less to him than did the smallest point of theological or philosophical doctrine, and it is only where economic phenomena raise questions of moral theology that he touches upon them at all."[214]

Modern Western views concerning capitalism, unfair labor practice, living wage, price gouging, monopolies, fair trade practices, and predatory pricing, inter alia, are remnants of the inculcation of Aquinas' interpretation of natural moral law.[215]

#### Just price

[edit]

Thomas Aquinas distinguished the just, or natural, price of a good from that price which manipulates another party. He determines the just price from a number of things. First, the just price must be relative to the worth of the good. Thomas held that the price of a good measures its quality: "the quality of a thing that comes into human use is measured by the price given for it".[216] The price of a good, measured by its worth, is determined by its usefulness to man. This worth is subjective because each good has a different level of usefulness to every man. The price should reflect the current value of a good according to its usefulness to man. "Gold and silver are costly not only on account of the usefulness of the vessels and other like things made from them, but also on account of the excellence and purity of their substance."[217] The discussion of just price sees that there should be an understanding of what is fair to both sides of the parties. Neither should be exploiting the others circumstance. It is considered that the just price should account for a persons relative statues in life. Someone of less means would have a different obligation compared to someone who is well off. "Need is subjectivised the concern of the buyer and the seller in their respective conditions during the transaction."[218]

#### Social justice

[edit]

Part of a series on

Integralism

Principles

* Anti-communism
* Anti-liberalism
* Anti-Masonry
* Anti-Zionism
* Catholic social teaching
* Common good
* Confessionalism
* Consistent life ethic
* Corporatism
* Counter-revolution
* Decentralization (Fueros)
* Medievalism (Medieval Church-State
* Estamentalism
* Manorialism
* Feudal duties
* Medieval Communalism)
* Organicism
* Doctrine of the two swords
* Distributism (Cooperativism
* Guildism)
* By the Grace of God (Deposing power)
* Ecclesiastical court
* "Error has no rights"
* Familialism
* Gelasian Diarchy
* Integral Education
* Integral nationalism
* Integral state
* Monarchism (Accidentalism)
* Natural law
* Panhispanism
* Patriotism
* Political traditionalism
* Res publica Christiana
* Sun and Moon allegory
* Social Kingship
* Solidarity
* Traditionalist Catholicism
* Ultramontanism

Variants

* Brazilian
* Neo-
* Catholic
* French
* Lusitano
* Spanish

Thinkers

* Ambrose
* Aquinas
* Augustine
* Balmes
* Barbey d'Aurevilly
* Billot
* Blanc
* de Bonald
* Chesterton
* Castellani
* de Chateaubriand
* Corrêa de Oliveira
* Cuesta
* Delassus
* Donoso Cortés
* Eyzaguirre
* Ezcurra
* Feser
* Fita
* Fontcuberta
* Gago
* Gaume
* Gelasius I
* Genta
* Gómez
* Gómez Davila
* González
* Groulx
* Hahn
* Koneczny
* Madiran
* Maeztu
* Maurras
* Meinvielle
* Menéndez y Pelayo
* Ousset
* Pemán
* Pie
* Pius IX
* Pius X
* le Play
* Raposo
* Reale
* Salgado
* Salvany
* dos Santos
* Sardinha
* Solana
* Taparelli
* Urquiza
* Valdivieso
* Vázquez de Mella
* Vermeule
* Veuillot

Politicians

* Abascal
* Ahimeir
* Barroso
* Charlemagne
* Clavarana
* Constantine I
* Estévanez
* Fernández
* García
* Gomar
* Gómez
* Lamamié (José)
* Lamamié (Juan)
* Larraín
* Louis IX
* Maurras
* Moreno
* Nocedal
* Olazábal
* du Pin
* Pujo
* Quiroga
* Rocamora
* Sánchez
* Santamaria
* dos Santos
* Senante
* Theodosius I
* de Villèle

Works

* Catholic Bible
* The City of God
* De regno, ad regem Cypri
* Treatise on Law
* El liberalismo es pecado
* Papal documents (Famuli vestrae pietatis
* Mirari Vos
* Quanta Cura
* Immortale Dei
* Rerum novarum
* Pascendi Dominici Gregis)
* El Siglo Futuro
* Mes idées politiques
* O que é o Integralismo

Organizations

* Action Française
* Acción Española
* Brazilian Patrianovist Imperial Action
* Brazilian Integralist Action
* Brazilian Integralist Front
* Catalan Patriotic Movement
* Catholic and Royal Army
* Cristeros
* Integrist Party
* Milícia Catalana
* Palmarian Catholic Church
* Los TECOS
* El Yunque
* Popular Representation Party
* Sanfedisti
* Spanish Catholic Movement
* Viva Maria

Related

* Ad maiorem Dei gloriam
* Traditionalism
* Legitimism
* Federales
* Carlism
* Christ the King
* Deus vult
* Miguelism
* Neocatólicos
* Sodalitium Pianum
* Clerico-nationalism
* Clerical fascism (Estado Novo
* Falangism
* Francoism
* Tacuara)
* Nacionalismo
* Person Dignity Theory
* Orthodox Peronism
* Third Position
* Common good constitutionalism
* Gremialismo
* High Tory

* Politics portal

* v
* t
* e

Thomas defines distributive justice as follows:[219]

> [I]n distributive justice something is given to a private individual, in so far as what belongs to the whole is due to the part, and in a quantity that is proportionate to the importance of the position of that part in respect of the whole. Consequently, in distributive justice a person receives all the more of the common goods, according as he holds a more prominent position in the community. This prominence in an aristocratic community is gauged according to virtue, in an oligarchy according to wealth, in a democracy according to liberty, and in various ways according to various forms of community. Hence in distributive justice the mean is observed, not according to equality between thing and thing, but according to proportion between things and persons: in such a way that even as one person surpasses another, so that which is given to one person surpasses that which is allotted to another.

Thomas asserts that Christians have a duty to distribute with provision to the poorest of society.[220]

"Social justice" is a term that arose in the 19th century in the writings of Luigi Taparelli,[221] and it was his term for the reality Thomas Aquinas called "legal justice" or "general justice". Legal or social justice is the contribution of the individual to the common good. So for Thomas, distributive justice goes in the direction from the common good to the individual, and is a proportional distribution of common goods, to individuals based on their contribution to the community. Legal or general justice, or what came to be called social justice, goes in the other direction, from the individuals to the common good.[222]

#### Usury

[edit]

Thomas also wrote extensively on usury, that is, the lending of money with interest. He condemned its practice: "to take usury for money lent is unjust in itself, because this is to sell what does not exist, and this evidently leads to inequality which is contrary to justice".[223] Money, and other similar goods, are consumed only when they are used. Charging a premium for money lent is a charge for more than the use of the good. Thus, Thomas Aquinas concluded that the lender is charging for something not his own, in other words, not rendering to each his due.

## Works

[edit]

Main article: List of works by Thomas Aquinas

Although he was only writing actively for about two decades, Thomas managed to write over eight million words.[224] Thomas's systematic works, particularly the Summa Theologiae, are his best-known, but collections of his complete works are dozens of volumes long. His works can be grouped into six categories:

1. Works written in direct connection to his teaching, including seven systematic disputations and twelve quodlibetal collections.
2. Philosophical commentaries – eleven on Aristotle, and two each on Boethius and Proclus.
3. Lesser tracts, including polemic writings, letters, expert opinions, homilies, and his "catena aurea" collection of glosses on the Gospels.
4. His systemic works: the Summa Theologiae, Summa contra Gentiles, and his commentary on Peter Lombard's Sentences.
5. His biblical commentaries.
6. His liturgical works.

The first edition of Thomas's complete works, the so-called editio Piana (from Pius V, the Pope who commissioned it), was produced in 1570 at the studium of the Roman convent at Santa Maria sopra Minerva, the forerunner of the Pontifical University of Saint Thomas Aquinas, Angelicum.[225]

The critical edition of Thomas's works is the ongoing edition commissioned by Pope Leo XIII under the title Sancti Thomae Aquinatis Doctoris Angelica Opera Omnia, known as the Leonine Edition. Most of his major works have now been edited for the Leonine Edition. They include Thomas's commentaries on Aristotle's On Interpretation (Peri hermeneias) and Posterior Analytics (Posteriorum analyticorum), prepared by Thomas Maria Zigliara, in the first volume (1882), the Summa Theologiae in nine volumes from 1888 to 1906, and the Summa contra Gentiles in three volumes from 1918 to 1930.

Abbé Migne published an edition of the Summa Theologiae, in four volumes, as an appendix to his Patrologiae Cursus Completus (English editions: Joseph Rickaby 1872, J. M. Ashley 1888).

Electronic texts of mostly the Leonine Edition are maintained online by the Corpus Thomisticum[226] by Enrique Alarcón, University of Navarra, and at Documenta Catholica Omnia.[227]

## See also

[edit]

* Adoro te devote
* Apophatic theology § The via eminentiae
* Christian mysticism
* Corpus Domini
* Lauda Sion
* Law of non-contradiction
* List of institutions named after Thomas Aquinas
* Neo-Thomism
* Omnipotence paradox
* Rose of Viterbo
* Sacris solemniis
* Saint Thomas Aquinas, patron saint archive
* Thomism
* Transubstantiation
* Verbum supernum prodiens

### Thomists

[edit]

* J. Budziszewski
* Thomas Cajetan
* John Capreolus
* Frederick Copleston[228]
* Brian Davies (philosopher)
* Charles De Koninck
* E.R. Fairweather
* Reginald Garrigou-Lagrange
* G. K. Chesterton
* Étienne Gilson
* Alasdair MacIntyre
* Jacques Maritain
* Ralph McInerny
* Anton Pegis
* Josef Pieper
* Santiago María Ramírez Ruíz de Dulanto
* James V. Schall
* Edward Feser
* Mieczysław Albert Krąpiec
* Pope John Paul II
* Pope Pius X
* Juan de Torquemada (cardinal)

## Notes

[edit]

1. ^ See Pius XI, Studiorum Ducem 11 (29 June 1923), AAS, XV ("non-modo Angelicum, sed etiam Communem seu Universalem Ecclesiae Doctorem"). The title Doctor Communis dates to the fourteenth century; the title Doctor Angelicus dates to the fifteenth century, see Walz, Xenia Thomistica, III, p. 164 n. 4. Tolomeo da Lucca writes in Historia Ecclesiastica (1317): "This man is supreme among modern teachers of philosophy and theology, and indeed in every subject. And such is the common view and opinion, so that nowadays in the University of Paris they call him the Doctor Communis because of the outstanding clarity of his teaching." Historia Eccles. xxiii, c. 9.
2. ^ Thomas does not ascribe actual qualities to God Himself.
3. ^ Even when we guide objects, in Thomas's view the source of all our knowledge comes from God as well.

## References

[edit]

### Citations

[edit]

1. ^ "Holy Men and Holy Women" (PDF). Churchofengland.org.
2. ^ "Notable Lutheran Saints". Resurrection Lutheran Church. Archived from the original on 16 May 2019. Retrieved 16 July 2019.
3. ^ "Saint Thomas Aquinas". CatholicSaints.Info. 12 December 2008. Retrieved 20 January 2020.
4. ^ Maritain, Jacques (2005). An Introduction to Philosophy. Translated by Watkin, E. I. Lanham, Maryland: Rowman & Littlefield Publishers, Inc. p. 112\. ISBN 9781461667377.
5. ^ David, Marian (Summer 2022). "The Correspondence Theory of Truth". Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. Retrieved 24 February 2023.
6. ^ Conway 1911; Vaughan 1871.
7. ^ "Thomas Aquinas". Encyclopedia Britannica. Retrieved 9 October 2024. "Thomas Aquinas... was an Italian Dominican theologian, the foremost medieval Scholastic."
8. ^ "Thomas Aquinas (1224/6–1274)". Internet Encyclopedia of Philosophy. Retrieved 10 October 2024. "However, it also seems right to say—if only from the sheer influence of his work on countless philosophers and intellectuals in every century since the 13th, as well as on persons in countries as culturally diverse as Argentina, Canada, England, France, Germany, India, Italy, Japan, Poland, Spain, and the United States—that, globally, Thomas is one of the 10 most influential philosophers in the Western philosophical tradition."
9. ^ "Thomas Aquinas, Commentary on the De Trinitate of Boethius, quest. 2, art. 3". Archived from the original on 18 September 2021. Retrieved 22 February 2021.
10. ^ McInerny, Ralph; O'Callaghan, John (5 February 2018). "Saint Thomas Aquinas". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University - via Stanford Encyclopedia of Philosophy.
11. ^ Blair, Peter. "Reason and Faith: The Thought of Thomas Aquinas". The Dartmouth Apologia. Archived from the original on 13 September 2013. Retrieved 18 December 2013.
12. ^ Wippel, John F. (1995) 2nd ed., "Aquinas, Saint Thomas", The Cambridge Dictionary of Philosophy, Cambridge University Press. p. 36.
13. ^ Broadie, Alexander (1999). "Aquinas, St Thomas", The Oxford Companion to Philosophy, Oxford University Press, p. 43.
14. ^ "St. Thomas Aquinas | Biography, Philosophy, & Facts". Encyclopædia Britannica. Retrieved 20 January 2020.
15. ^ Aquinas, Thomas (1993). Selected Philosophical Writings. Oxford University Press. pp. Xi. ISBN 0-19-283585-8.
16. ^ "Inter Munera Academiarum (January 28, 1999) | John Paul II". www.vatican.va.
17. ^ Walz, Angelus (1951). Saint Thomas Aquinas: A Biographical Study. Newman Press. p. 5.
18. ^ "Internet Encyclopedia of Philosophy August 17, 2019". Archived from the original on 27 July 2019. Retrieved 17 August 2019.
19. ^ Norman Geisler, Thomas Aquinas: An Evangelical Appraisal, Wipf and Stock Publishers, 2003, p. 26.
20. ^ Torrell 2005, p. 3.
21. ^ Hampden 1848, p. 14.
22. ^ a b c d Stump 2003, p. 3.
23. ^ a b Schaff, Philip (1953). "Thomas Aquinas". The New Schaff-Herzog Encyclopedia of Religious Knowledge. Vol. 126\. Grand Rapids, Michigan: Baker Book House. pp. 422–423\. Bibcode:1930Natur.126..951G. doi:10.1038/126951c0. ISSN 0028-0836. S2CID 4140923.
24. ^ Davies 2004, pp. 1–2.
25. ^ Grabmann 1963, p. 2.
26. ^ St. Thomas Aquinas and Thomism (PDF). Brill.
27. ^ Tocco's biography mention Master Peter of Ireland and Master Martin, who has been subsequently identified with Martin of Dacia. Cf. JSTOR 30098834
28. ^ a b George Thomas Kurian; James D. Smith III (2010). Encyclopedia of Christian Literature (PDF). Vol. I Genres and Types / Biographies A-G. Lanham; toronto; Playmouth, UK: The Scarecrow Press Inc. p. 181\. Archived (PDF) from the original on 13 April 2025.
29. ^ a b c Davies 2004, p. 2.
30. ^ Hampden 1848, pp. 21–22.
31. ^ Collison, Diane, and Kathryn Plant. Fifty Major Philosophers. 2nd ed. New York: Routledge, 2006.
32. ^ a b Hampden 1848, p. 23.
33. ^ Hampden 1848, p. 24.
34. ^ Hampden 1848, p. 25.
35. ^ Marshall, Taylor (26 January 2011). "The Miraculous Cord of Saint Thomas Aquinas and the Angelic Warfare". Taylor Marshall. Retrieved 22 March 2021.
36. ^ Hampden 1848, pp. 27–28.
37. ^ a b Healy 2003, p. 2.
38. ^ Hampden 1848, p. 33.
39. ^ Stump 2003, p. xvi.
40. ^ Davies 1993, p. 5.
41. ^ Aquinas, Thomas; Regan, Richard J.; Davies, Brian (2003). On Evil. Oxford University Press US. p. 5. ISBN 0-19-509183-3.
42. ^ a b Stump 2003, p. 4.
43. ^ Davies 2004, pp. 3–4.
44. ^ a b Stump 2003, p. xvii.
45. ^ a b Davies 2004, p. 4.
46. ^ "Bonaventure and Thomas Aquinas - Pope Benedict XVI's weekly catechesis - Weekly General Audience March 17, 2010". 1 April 2010. Archived from the original on 13 April 2025.
47. ^ Brendan Case (16 September 2021). "Bonaventure's Critique of Thomas Aquinas - A Cordial Rivalry". Archived from the original on 13 April 2025.
48. ^ According to Bonaventure, theology begins where philosophy ends in mystery and can go no further. According to Thomas, faith and theology grow together in a faith-reason hermeneutic circle in which philosophy uses all the other sciences to place itself at the service of theology. Bonaventure jokingly accused Thomas of having contaminated the pure wine of faith with the water of reason, and Thomas replied that even in the miracle of the Wedding at Cana the water was transformed into wine. Cf. Thomas d'Aquin, in Encyclopædia Universalis, vol. XVI, 1981, ISBN 2-85229-281-5. LCCN at The Library of Congress at Washington, n. 68-59350.
49. ^ "La settima crociata". Vatican News (in Italian). Archived from the original on 7 June 2023.
50. ^ Joe Magee (26 August 2020). "Happy Feast of St. Louis IX of France". Archived from the original on 13 April 2025.
51. ^ Angelus Walz, S. Thomas d'Aquin (edited by Paul Novarina), Paris 1932, p. 135. As quoted in Fabrizio Truini (2008). La pace in Tommaso d'Aquino (in Italian). Città Nuova. p. 198\. ISBN 978-8831133654. OCLC 1025542769.
52. ^ a b Healy 2003, p. 4.
53. ^ Torrell 2005, pp. 129–132.
54. ^ "Acta Capituli Provincialis OP Anagnie 1265". corpusthomisticum.org.
55. ^ a b Walz, Angelus (4 December 1930). "Compendium historiae Ordinis Praedicatorum [microform]". Romae : Herder - via Internet Archive.
56. ^ Mulchahey 1998, p. 279.
57. ^ Gregorovius, Ferdinand. "Ptolomaei Lucensis historia ecclesiastica nova, xxii, c. 24" (PDF). History of the City of Rome in the Middle Ages. Vol. V. Archived from the original (PDF) on 5 October 2011. "Tenuit studium Rome, quasi totam Philosophiam, sive Moralem, sive Naturalem exposuit"
58. ^ 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."
59. ^ a b c d Davies 2004, p. 5.
60. ^ "Brunacci.it – Le famiglie Brunacci". brunacci.it.
61. ^ "Beato Tommasello da Perugia su santiebeati.it". Santiebeati.it.
62. ^ Mulchahey 1998, p. 323.
63. ^ Stump 2003, pp. 10–11.
64. ^ a b Stump 2003, pp. 11–12.
65. ^ Thomas Aquinas. Reader. pp. 9–11.
66. ^ McInerney, Against the Averroists, p. 10.
67. ^ Thomas Aquinas. Reader. p. 11.
68. ^ Weisheipl, James (1974). Friar Thomas D'Aquino: His Life, Thought, and Work. Doubleday. p. 319.
69. ^ Chesterton, G. K. (27 February 1932). "Essay on St. Thomas Aquinas". The Spectator - via chesterton.org.
70. ^ Kwasniewski, Peter A. "A Tale of Two Wonderworkers: St. Nicholas of Myra in the Writings and Life of St. Thomas Aquinas" (PDF). International Theological Institute for Studies on Marriage and the Family Gaming, Austria. Archived from the original (PDF) on 19 November 2018. Retrieved 19 March 2016 - via desales.edu.
71. ^ de Tocco & Le Brun-Gouanvic 1996; Kennedy 1912.
72. ^ Kennedy 1912.
73. ^ Davies 1993, p. 9.
74. ^ McBride, William Leon (1997). The Development and Meaning of Twentieth-century Existentialism. Taylor and Francis. p. 131\. ISBN 0-8153-2491-X.
75. ^ Murray 2013, p. 27, Ch. 10.
76. ^ a b c d McInerny, Ralph; O'Callaghan, John (2018). "Saint Thomas Aquinas". In Edward N. Zalta (ed.). The Stanford Encyclopedia of Philosophy (Fall 2008 ed.) - via stanford.edu.
77. ^ a b Healy 2003, p. 7.
78. ^ a b Nichols 2002, p. 18.
79. ^ Hampden 1848, p. 46.
80. ^ a b Healy 2003, p. 8.
81. ^ Thomas Aquinas, Reader, p. 12.
82. ^ Torrell 2005, p. 292.
83. ^ Hampden 1848, p. 47.
84. ^ Grant, Edward (1996). The Foundations of Modern Science in the Middle Ages: Their Religious, Institutional, and Intellectual Contexts. Cambridge University Press. pp. 81–82\. ISBN 0-521-56762-9.
85. ^ a b Küng 1994, p. 112.
86. ^ Dante. "Parad. x. 99". Divine Comedy. Archived from the original on 26 July 2011. Retrieved 17 January 2010 - via Divinecomedy.org.
87. ^ Dante Alighieri. "Purg. xx. 69". Divine Comedy. Archived from the original on 26 July 2011. Retrieved 17 January 2010 - via Divinecomedy.org.
88. ^ a b c d This article incorporates text from a publication now in the public domain: Lindsay, Thomas Martin; Mitchell, John Malcolm (1911). "Thomas Aquinas". Encyclopædia Britannica. Vol. 2 (11th ed.). pp. 250–252.
89. ^ a b Mullady, Brian (2006). "The Angelic Doctor – Thomas Aquinas". Archived from the original on 7 October 2008. Retrieved 11 June 2011.
90. ^ Hampden 1848, p. 54.
91. ^ Calendarium Romanum Libreria Editrice Vaticana 1969, p. 86
92. ^ Liturgy of the Hours Volume III, Proper of Saints, 28 January.
93. ^ "The Calendar". The Church of England. Retrieved 27 March 2021.
94. ^ Code of Canon Law, Can. 252, §3 "Code of Canon Law". vatican.va. Archived from the original on 8 May 2011. Retrieved 22 March 2011.
95. ^ Torrell, Jean-Pierre (2023). Saint Thomas Aquinas, Vol. 1: The Person and His Work. Translated by Minerd, Matthew K.; Royal, Robert. The Catholic University of America Press. p. 376\. ISBN 978-0-8132-3560-8.
96. ^ "Tommaso d'Aquino". Treccani (in Italian). Archived from the original on 13 April 2025.
97. ^ Heider, Daniel (2012). "The Variety of Second Scholasticism: Introduction". The Modern Schoolman. 89 (1/2): 3–7\. doi:10.5840/schoolman2012891/22.
98. ^ "Aeterni Patris".. Quote: "By the divine favor of Him who alone gives the spirit of science wisdom, and understanding, and who thou ages, as there may be need, enriches His Church with new blessings and strengthens it with safeguards, there was founded by Our fathers, men of eminent wisdom, the scholastic theology, which two glorious doctors in particular angelic St. Thomas and the seraphic St. Bonaventure, illustrious teachers of this faculty, . . .with surpassing genius, by unwearied diligence, and at the cost of long labors and vigils, set in order and beautified, and when skilfuly arranged and clearly explained in a variety of ways, handed down to posterity."
99. ^ "Seventh Centenary of the Canonization of St. Thomas Aquinas (2)". Society of Saint Pius X. 6 March 2023. Archived from the original on 13 April 2025.
100. ^ Archbishop J. Michael Miller, C.S.B. "The Church's "Common Doctor": Thomas Aquinas and the Contemporary Catholic University". Archived from the original on 13 April 2025.
101. ^ Pius X (8 September 1907), Pascendi Dominicis gregis
102. ^ "Seventh Centenary of the Canonization of St. Thomas Aquinas (1)". Society of Saint Pius X. 1 March 2023. Archived from the original on 13 April 2025.
103. ^ ""Doctoris Angelici". Motu proprio di S. Pio X sulla promozione dello studio di S. Tommaso" (in Italian). 7 September 2023. Archived from the original on 13 April 2025. (Doctoris Angelici is not listed in the vatican.va website among the motu proprio of Pius X), but it is cited in the Studiorum Ducem of Pius XII. Quote: "Pope Pius X of saintly memory followed shortly afterwards in his footsteps, more particularly in his Motu Proprio Doctoris Angelici, in which this memorable phrase occurs: 'For ever since the happy death of the Doctor, the Church has not held a single Council but he has been present at it with all the wealth of his doctrine'."
104. ^ "Studiorum Ducem". 29 June 1923. (English unofficial translation).
105. ^ a b Mettepenningen, Jürgen (2002). Nouvelle théologie – new theology : inheritor of modernism, precursor of Vatican II. London, England: T&T Clark. ISBN 978-0567697301.
106. ^ "Optatam Totius". "Next, in order that they may illumine the mysteries of salvation as completely as possible, the students should learn to penetrate them more deeply with the help of speculation, under the guidance of St. Thomas, and to perceive their interconnections."
107. ^ "Lulem eccleasiae" (in Italian and Latin).
108. ^ Fuente, Antolín González (1997). "La teologia nella liturgia e la liturgia nella teologia in san Tommaso d'Aquino". Angelicum. 74 (3): 359–417\. JSTOR 44617298.
109. ^ "Fides et ratio (14 September 1998)". (at No. 43).
110. ^ Pope John Paul II also recalled Aquinas during his speech at the Pontifical Athenaeum 'Angelicum' (1979), his address at the International Congress of the Thomas Aquinas Society (1986), as well as in a letter to the General of the Dominicans (2001).
111. ^ Benedict XV, Encyclical Fausto appetente die. Archived 21 February 2014 at the Wayback Machine. 29 June 1921, AAS 13 (1921), p. 332; Pius XI, Encyclical Studiorum Ducem, §11, 29 June 1923, AAS 15 (1923), cf. AAS 17 (1925), p. 574; Paul VI, 7 March 1964, AAS 56 (1964), p. 302 (Bouscaren, vol. VI, pp. 786–788).
112. ^ Snow, Nancy E., ed. (2018). The Oxford Handbook of Virtue. Oxford University Press. p. 322\. ISBN 978-0199385195.
113. ^ Freeman, Walter (1 January 2008). "Nonlinear Brain Dynamics and Intention According to Aquinas". Mind and Matter. 6 (2): 207–234.
114. ^ Panofsky, Erwin (1957) [1951]. Gothic Architecture and Scholasticism. New York: Meridian Books. ISBN 978-0-529-02092-5. `{{cite book}}`: ISBN / Date incompatibility (help)
115. ^ Anon. 1899, p. 570.
116. ^ Joyce, James (1992). A Portrait of the Artist as a Young Man. Wordsworth Editions. p. 221. ISBN 978-1853260063 - via Internet Archive.
117. ^ Umberto, Eco (1988). The Aesthetics of Thomas Aquinas. Translated by Bredin, Hugh. Harvard University Press. ISBN 978-0674006768.
118. ^ (Russell 1967, p. 463). A History of Western Philosophy, Ch. 34, "St. Thomas Aquinas", Allen & Unwin, London, England; Simon & Schuster, New York 1946, pp. 484–.
119. ^ a b (Russell 1967, p. 462).
120. ^ "Aquinas".
121. ^ "Aquinas".
122. ^ Alfredo Cattabiani, Santi d'Italia. Vite, leggende, iconografia, feste, patronati, culto, Biblioteca Universale Rizzoli, Milano 1993, p. 895. (ISBN 978-8817068345, OCLC 493456561, related to 2004 edition). As quoted in Mantovani, Mauro (Pontifical Salesian University and Prefect of the Vatican Library) (1 September 2022). "Tommaso d'Aquino: sapienza e carità nella ricerca di Dio" [Thomas Aquinas: wisdom and charity in the search for God] (PDF). Salesianum (in Italian). 64 (3). Salesian Pontifical University: 431–444\. doi:10.63343/nf2321qw. ISSN 3035-4293. Archived from the original on 27 March 2025. Retrieved 27 March 2025. (OCLC 10704458408, also freely available on Academia.edu) (ivi: pp. 1-2 of the PDF file)
123. ^ In the Gemäldegalerie in Berlin, for example, there is a panel depicting Saint Thomas: the artist, from the school of Bernardo Daddi, imagines and depicts angels girding the hips of the saint, absorbed in prayer, while they communicate to him that his prayer to the Lord for the perpetuae virginitatis cingulum had been accepted. Cfr. C.M.J.Vanstenkiste - M.C. Celletti, Tommaso d'Aquino, in Bibliotheca Sanctorum XII, Roma 1969, coll. 544-566, specialmente 563-566; P. Amargier, Tommaso d'Aquino, in A. Vauchez (ed.), Storia dei santi e della santità cristiana Ch. VI. L'epoca del rinnovamento evangelico 1054-1274, Milano 1991, pp. 245-260.
124. ^ Hankey, Wayne (2013). The Routledge Companion to Philosophy of Religion (Second ed.). CSU East Bay: Routledge. pp. 134–135\. ISBN 978-0-415-78295-1.
125. ^ a b c "Aquinas' Philosophical Theology | Internet Encyclopedia of Philosophy". Iep.utm.edu. Retrieved 7 August 2022.
126. ^ a b "Aquinas' Philosophical Theology | Internet Encyclopedia of Philosophy". Iep.utm.edu. Retrieved 7 August 2022.
127. ^ "Summa Theologiae: The ascension of Christ (Tertia Pars, Q. 57)". Newadvent.org. Retrieved 7 August 2022.
128. ^ Beattie, Tina (13 February 2012). "Thomas Aquinas, part 3: scripture, reason and the being of God". The Guardian. www.theguardian.com. Retrieved 25 March 2023.
129. ^ a b Gilson, Etienne, The Christian Philosophy of St. Thomas Aquinas, University of Notre Dame Press, 1994, pp. 84–95.
130. ^ See Thomas Aquinas, Summa Theologiae I, q. 44, a. 1, co (Latin and English).
131. ^ See Summa Theologiae I, q. 44, a. 2 (Latin and English), and q. 45, a. 1 (Latin and English).
132. ^ See Summa Theologiae I, q. 46, aa. 1–2 (Latin and English).
133. ^ Thomas Aquinas. "On the Work of the Sixth Day, Reply to Objection 5" (PDF). Summa Theologica - via NDPR.
134. ^ Saint Thomas Aquinas, Physica Archived 28 December 2014 at the Wayback Machine, Book 2, Lecture 14, Fathers of the English Dominican Province
135. ^ Thomas Aquinas. "The Existence of God (Prima Pars, Q. 2)". Summa Theologica - via newadvent.org.
136. ^ Summa of Theology I, q.2, "The Five Ways Philosophers Have Proven God's Existence".
137. ^ Adamson, Peter (2013). "From the necessary existent to God". In Adamson, Peter (ed.). Interpreting Avicenna: Critical Essays. Cambridge University Press. ISBN 978-0521190732.
138. ^ Kreeft 1990, pp. 74–77.
139. ^ Kreeft 1990, pp. 86–87.
140. ^ Actus Essendi and the Habit of the First Principle in Thomas Aquinas (New York: Einsiedler Press, 2019).
141. ^ Kreeft 1990, pp. 97–99.
142. ^ Kreeft 1990, p. 105.
143. ^ Kreeft 1990, pp. 111–112.
144. ^ Thomas Aquinas. "Question 71, Article 6". Summa Theologica. Vol. II–I. Retrieved 17 January 2010 - via newadvent.org.
145. ^ Thomas Aquinas. "Question 75, Article 1". Summa Theologica. Vol. II–I. "For evil is the absence of the good, which is natural and due to a thing."
146. ^ Thomas Aquinas. "The unity or plurality in God (Prima Pars, Q. 31)". Summa Theologica - via newadvent.org.
147. ^ Nichols 2002, pp. 173–174.
148. ^ Nichols 2002, pp. 80–82.
149. ^ Thomas Aquinas, pp. 228–229.
150. ^ Thomas Aquinas. "Question 50, Article 1". Summa Theologica. Vol. III. Retrieved 17 January 2010 - via newadvent.org.
151. ^ Thomas Aquinas, pp. 231–239.
152. ^ "First Council of Nicaea – 325 AD". 20 May 325 - via papalencyclicals.net.
153. ^ Augustine, Sermo VII, 7.
154. ^ For instance, Malachi 3:6 and James 1:17
155. ^ ST III.1.1.
156. ^ a b "Commentary on Saint Paul's Letter to the Philippians, available at §2–2". Archived from the original on 20 October 2017. Retrieved 19 June 2015.
157. ^ Thomas Aquinas, pp. 241, 245–249. Emphasis is the author's.
158. ^ Thomas Aquinas. "The mode of union of the Word incarnate (Tertia Pars, Q. 2)". Summa Theologica - via New Advent.
159. ^ Weigel, George (2001). The Truth of Catholicism. New York: HarperCollins. p. 9. ISBN 0-06-621330-4.
160. ^ Kreeft 1990, p. 383.
161. ^ Thomas Aquinas. "Question 11, Article 3". Summa Theologica. Vol. II–II.
162. ^ Novak, Michael (December 1995), "Aquinas and the Heretics" Archived 9 April 2016 at the Wayback Machine, First Things.
163. ^ Denzinger, Henry, The Sources of Catholic Dogma, B. Herder Book Company, St. Louis, Missouri, 1955, p. 364.
164. ^ Summa contra gentiles, p. 102.
165. ^ Summa contra gentiles, p. 103.
166. ^ Summa contra gentiles, pp. 106–108.
167. ^ Thomas Aquinas. "Question 114, Article 4". Summa Theologica. Vol. I.
168. ^ "Question 38, Article 2". Summa theologica Supplement. "Whether a spell can be in impediment to marriage." Note this Supplement was written or compiled by others after Thomas's death.
169. ^ a b Burr, G. L. (1943). L. O. Gibbons (ed.). Selected Writings. New York. pp. 173–174.`{{cite book}}`: CS1 maint: location missing publisher (link) Original essay (1890) available here [1] Archived 25 February 2021 at the Wayback Machine.
170. ^ a b Richard M. Golden (30 January 2006). Encyclopedia of Witchcraft: The Western Tradition [4 volumes]. Bloomsbury Publishing USA. ISBN 978-1-85109-512-4 - via Google Books.
171. ^ Kramer, Heinrich (2009). Malleus Maleficarum. Translated by Christopher Mackay. Cambridge. pp. 91–92.`{{cite book}}`: CS1 maint: location missing publisher (link)
172. ^ Stump 2003, p. 194.
173. ^ Stump 2003, p. 200.
174. ^ Stump 2003, p. 192.
175. ^ Stump 2003, pp. 461, 473.
176. ^ Jordan 2006, p. 154.
177. ^ Davies 2004, p. 14.
178. ^ Duignan, Brian, ed. (2011). "Age of the Schoolmen". The History of Philosophy, Medieval Philosophy, from 500 to 1500 CE. New York: Britannica Educational Publishing. ISBN 978-1-61530-244-4.
179. ^ "Blog Archive " Saint Thomas Aquinas". Saints.SQPN.com. 22 October 1974. Retrieved 17 January 2010.
180. ^ a b "Summa, I–II, Q109a1". Retrieved 25 March 2012 - via ccel.org.
181. ^ Aquinas, Thomas. Summa Theologica, I-II q. 94, a. 2c.
182. ^ Aquinas, Thomas. Summa Theologica I-II q. 94, a. 2.
183. ^ Aquinas, Thomas. Summa Theologica I-II q. 100, a. 3 ad 1.
184. ^ Lemmons, R. Mary Hayden (1992). ""Are the Love Precepts Really Natural Law's Primary Precepts?"". Proceedings of the American Catholic Philosophical Association. LXVI: 45–71\. doi:10.5840/acpaproc1992661 - via Philosophy Documentation Center.
185. ^ Thomas Aquinas. "Question 55, Reply 1". Summa Theologica. Retrieved 2 February 2012 - via ccel.org.
186. ^ Langston, Douglas (5 February 2015). Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University - via stanford.edu.
187. ^ Thomas Aquinas. "Question 94, Reply Obj. 2". Summa Theologica. Vol. First Part of the Second Part.
188. ^ a b Thomas Aquinas. "Question 94, Article 3". Summa Theologica.
189. ^ Thomas Aquinas. "Question 62, Article 2". Summa Theologica. Retrieved 2 February 2012 - via ccel.org.
190. ^ Thomas Aquinas. "Question 118, Article 1". Summa Theologica. Vol. Second Part of the Second Part. Retrieved 26 October 2018 - via ccel.org.
191. ^ Thomas Aquinas. "Question 91, Article 1". Summa Theologica.
192. ^ Pojman, Louis (1995). Ethics: Discovering Right and Wrong. Belmont, California: Wadsworth Publishing Company. ISBN 0-534-56138-1.
193. ^ Thomas Aquinas. "Question 94, Article 2". Summa Theologica. Retrieved 2 February 2012 - via ccel.org.
194. ^ Thomas Aquinas. "Question 94, Second Article, Reply Obj. 2". Summa Theologica.
195. ^ Aquinas, Thomas. "d. 27 q. 1 a.1". In Sententiae. Vol. IV, Commentary. Retrieved 21 September 2011 - via corpusthomisticum.org.
196. ^ Thomas Aquinas. "STh I–II, 26, 4, corp. art". Summa Theologica. Retrieved 30 October 2010 - via New Advent.
197. ^ Thomas Aquinas. "Question 94, Article 5". Summa Theologica.
198. ^ Honderich, Ted, ed. (1995). "Animals: Peter Singer". The Oxford Companion to Philosophy. Oxford. pp. 35–36\. Archived from the original on 13 October 2009. Retrieved 30 November 2006 - via utilitarian.net.`{{cite book}}`: CS1 maint: location missing publisher (link)
199. ^ Thomas Aquinas. "Question 64. Article 1". Summa Theologica. Vol. Second Part of the Second Part.
200. ^ Thomas Aquinas. "Of Cheating, Which Is Committed in Buying and Selling" (PDF). Summa Theologica. Translated by The Fathers of the English Dominican Province. Retrieved 19 June 2012.
201. ^ Gordon, Barry (2009) [1987]. "Aquinas, St. Thomas (1225–1274)". The New Palgrave: A Dictionary of Economics. Vol. 1\. p. 100.
202. ^ Smith 2008, p. 18.
203. ^ Weithman, Paul J. (1992). "Augustine and Aquinas on Original Sin and the Function of Political Authority" Archived 9 December 2021 at the Wayback Machine, p. 356.
204. ^ "Aquinas on Slavery". stjohnsem.edu. Archived from the original on 5 January 2021. Retrieved 26 November 2019.
205. ^ Nureev Rustem, M. (1 March 2015). "Doctrine of "Fair Price" by Thomas Aquinas: background, laws of development and specific interpretation". Journal of Institutional Studies. 7 (1): 6–24\. doi:10.17835/2076-6297.2015.7.1.006-024. ISSN 2076-6297. OCLC 8773558345.
206. ^ Summa Conta Gentiles, Book III, Chapter 146, paragraphs 2–5, https://isidore.co/aquinas/ContraGentiles3b.htm#146. Archived 30 October 2022 at the Wayback Machine.
207. ^ "The Just War". Archived from the original on 23 April 2021. Retrieved 24 February 2012.
208. ^ Gonzalez, Justo L. (1984). The Story of Christianity. HarperSanFrancisco.
209. ^ Aquinas, Thomas (1920). "Question 75, Article 1". Summa Theologiae of St. Thomas Aquinas. Translated by The Fathers of the English Dominican Province (Second and Revised ed.).
210. ^ Aquinas, Thomas (1920). "Question 75, Article 3". Summa Theologiae of St. Thomas Aquinas. Translated by The Fathers of the English Dominican Province (Second and Revised ed.).
211. ^ Aquinas, Thomas; et al. (1975). "5 volumes.". Summa Contra Gentiles. Translated by Anton C. Pegis. Notre Dame, Ind.: U. of Notre Dame Press.
212. ^ "Summa Theologica, Question 66, Article 4, "Whether justice is the chief of the moral virtues?"". Archived from the original on 19 April 2021. Retrieved 29 May 2020.
213. ^ Aquinas, Thomas (1981). Summa Theologica. New York: English Dominican Fathers. pp. II–II, Q58, A1.
214. ^ Schumpeter, Joseph (1954). History of Economic Analysis. New York: Oxford University Press. p. 90.
215. ^ Colish, Marcia, Medieval Foundations of the Western Intellectual Tradition, 400–1400, Yale University Press, 1997, pp. 333–334.
216. ^ Aquinas, Thomas (1981). Summa Theologica. New York: English Dominican Fathers. pp. II–II, Q77, A1.
217. ^ Aquinas, Thomas (1981). Summa Theologica. New York: English Dominican Fathers. pp. II–II, Q77, A2.
218. ^ Santori, Paolo (2021). Thomas Aquinas and the Civil Economy Tradition: The Mediterranean Spirit of Capitalism (1st ed.). London: Routledge. p. 55.
219. ^ "Summa Theologiae: The parts of Justice (Secunda Secundae Partis, Q. 61)". newadvent.org. Retrieved 30 August 2022.
220. ^ Gilson, Etienne, The Christian Philosophy of St. Thomas Aquinas, University of Notre Dame Press, 1994.
221. ^ "The Origins of Social Justice: Taparelli d'Azeglio". 8 October 2014.
222. ^ "Aquinas". aquinas.cc.
223. ^ Thomas Aquinas (1981). Summa Theologica. New York: English Dominican Fathers. pp. II–II, Q78, A1.
224. ^ Pasnau, Robert (2024), "Thomas Aquinas", in Zalta, Edward N.; Nodelman, Uri (eds.), The Stanford Encyclopedia of Philosophy (Summer 2024 ed.), Metaphysics Research Lab, Stanford University, retrieved 27 July 2024.
225. ^ Renz 2009, p. 42.
226. ^ Alarcón, Enrique (4 December 2000). "Corpus Thomisticum". corpusthomisticum.org.
227. ^ "1225–1274 – Thomas Aquinas, Sanctus – Operum Omnium Conspectus seu 'Index of available Writings'". documentacatholicaomnia.eu.
228. ^ Copleston 1955.

### Sources

[edit]

* Anon. (1899). The Irish Ecclesiastical Record. Year 32. Vol. V, No. 37. Browne and Nolan.
* Conway, John Placid (1911). Saint Thomas Aquinas. London, England: Longmans, Green and Co.
* Copleston, Frederick C. (1955). Aquinas. Penguin. ISBN 978-0140136746. `{{cite book}}`: ISBN / Date incompatibility (help)
* Davies, Brian (1993). The Thought of Thomas Aquinas. Oxford University Press. ISBN 0-19-826753-3.
* ——— (2004). Aquinas: An Introduction. Continuum. ISBN 0-8264-7095-5.
* de Tocco, Guilelmus; Le Brun-Gouanvic, Claire (1996). Ystoria sancti Thome de Aquino de Guillaume de Tocco (1323). Pontifical Institute of Mediaeval Studies. ISBN 978-0-88844-127-0.
* Grabmann, Martin (1963). Thomas Aquinas: His Personality and Thought. Translated by Virgil Michel. Russell and Russell.
* Hampden, Renn Dickson (1848). The Life of Thomas Aquinas: A Dissertation of the Scholastic Philosophy of the Middle Ages. Encyclopædia Metropolitana. London, England: John J. Griffin & Company.
* Healy, Nicholas M. (2003). Thomas Aquinas: Theologian of the Christian Life. Ashgate. ISBN 0-7546-1472-7.
* Jordan, Mark D. (2006). Rewritten Theology: Aquinas After His Readers. Wiley. ISBN 978-1-4051-1221-5.
* Kennedy, Daniel Joseph (1912). "St. Thomas Aquinas" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 14\. New York: Robert Appleton Company.
* Kreeft, Peter (1990). Summa of the Summa. Ignatius Press. ISBN 0-89870-300-X.
* Küng, Hans (1994). Great Christian Thinkers. New York: Continuum Books. ISBN 0-8264-0848-6.
* Mulchahey, Marian Michèle (1998). 'First the Bow is Bent in Study – ': Dominican Education Before 1350. Pontifical Institute of Mediaeval Studies. ISBN 978-0-88844-132-4.
* Murray, Paul (2013). "10. The collapse, the silence". Aquinas at Prayer: The Bible, Mysticism and Poetry. Bloomsbury. ISBN 978-1-4411-0589-9.
* Nichols, Aidan (2002). Discovering Aquinas. Grand Rapids, Michigan: Eerdmans Publishing Company. pp. 80–82.
* Renz, Christopher J. (2009). In This Light Which Gives Light: A History of the College of St. Albert the Great (1930–1980). Dominican School. ISBN 978-1-883734-18-3.
* Russell, Bertrand (1967). A History of Western Philosophy. Simon & Schuster. ISBN 0-671-20158-1.
* Smith, George H. (2008). Ronald Hamowy (ed.). The Encyclopedia of Libertarianism. Sage. doi:10.4135/9781412965811.n11. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024. "Individuals, therefore, have a private 'sphere of action which is distinct from the whole.'"
* Stump, Eleonore (2003). Aquinas. Routledge. ISBN 0-415-02960-0.
* Torrell, Jean-Pierre (2005). Saint Thomas Aquinas (Rev. ed.). Washington, D.C.: Catholic University of America Press. ISBN 978-0-8132-1423-8. OCLC 456104266.
* Vaughan, Roger Bede (1871). The Life and Labours of St. Thomas of Aquin. Vol. I. London, England.`{{cite book}}`: CS1 maint: location missing publisher (link)

## External links

[edit]

Wikimedia Commons has media related to Thomas Aquinas.

Wikiquote has quotations related to Thomas Aquinas.

English Wikisource has original works by or about:

Thomas Aquinas

Works of Thomas Aquinas

* Corpus Thomisticum – his complete works (in Latin)
* Corpus Thomisticum (A searchable Latin text for Android devices)
* Documenta Catholica Omnia – his complete works in PDF files, in (in Latin, Italian, English, German, Spanish, French, and Portuguese)
* Works by Thomas Aquinas at Project Gutenberg
* Works by or about Thomas Aquinas at the Internet Archive
* Works by Thomas Aquinas at LibriVox (public domain audiobooks)
* Bibliotheca Thomistica IntraText: texts, concordances and frequency lists
* Thomas Aquinas (2000). Mary T. Clark (ed.). An Aquinas Reader: Selections from the Writings of Thomas Aquinas. Fordham University Press. ISBN 0-8232-2029-X.
* "The Catechetical Instructions of Saint Thomas Aquinas" (PDF). documentacatholicaomnia.eu. Translated by Collins, Rev. Joseph B. Baltimore. 9 February 1939. p. 137\. Archived (PDF) from the original on 16 December 2007. (with imprimatur of the Archbishop Michael J. Curley)
* Catena Aurea (partial) at ccel.org
* [Compendium theologiae] Thomas Aquinas (2002). Aquinas's Shorter Summa. Manchester, New Hampshire: Sophia Institute Press. ISBN 1-928832-43-1.
* On Being and Essence (De Ente et Essentia)
* De Magistro Archived 12 May 2012 at the Wayback Machine (On the teacher q. 11, a.1 of de Veritate)
* [De principiis naturae] The Principles of Nature
* [De rationibus fidei] De Rationibus Fidei/Reasons for the Faith against Muslim Objections ...
* [De unitate intellectus] McInerny, Ralph M. (1993). Aquinas Against the Averroists: On There Being Only One Intellect. Purdue University Press. ISBN 1-55753-029-7.
* Summa contra Gentiles Archived 17 March 2019 at the Wayback Machine
* Summa Theologica
* Summa totius logicae. [s.n.]: [s.l.], 1880. 96 p. Available online at the University Library in Bratislava Digital Library.
* An Aquinas Bibliography
* Thomas Aquinas in English
* Online Galleries, History of Science Collections, University of Oklahoma Libraries Archived 16 May 2012 at the Wayback Machine - high resolution images of works by Thomas Aquinas in JPEG and TIFF formats
* St. Thomas Aquinas's Works in English

Other

* "Thomas Aquinas International Society". Archived from the original on 22 May 2000.
* "Biography of Aquinas" (in Italian). Aquino, Italy. 28 July 2010. Archived from the original on 27 August 2012. Retrieved 27 June 2021.
* "Thomas Aquinas". Internet Encyclopedia of Philosophy.
* Brown, Paterson. "Infinite Causal Regression", Philosophical Review, 1966.
* Brown, Paterson. "St. Thomas's Doctrine of Necessary Being", Philosophical Review, 1964.
* Fairweather, Eugene R. (1966), "The Christian Humanism of Thomas Aquinas" (PDF), Canadian Journal of Theology, XII (3): 194–210
* "Aquinas the Scholar" from The Thirteenth, the Greatest of Centuries, ch. XVII by James Joseph Walsh
* "Introductory Guide to Reading the Summa Theologica of Thomas Aquinas" Archived 20 October 2017 at the Wayback Machine
* On the legend of St. Albert's automaton
* Aquinas on Intelligent Extra-Terrestrial Life
* Poetry of St. Thomas Aquinas
* Biography and ideas at SWIF/University of Bari/Italy (Italian)
* "Postilla in Job" - A photographic facsimile from the Book and Special Collections Division at the Library of Congress
* "Aquinas' Moral, Political and Legal Philosophy", by J. Finnis (2011), in the Stanford Encyclopedia of Philosophy
* Thomistic Philosophy - Inspired by the enduring thought of Saint Thomas Aquinas
* Article on Thomism by the Jacques Maritain Center of Notre Dame University
* Thomistica.net news and newsletter devoted to the academic study of Aquinas
* Discussion of Aquinas, In Our Time, BBC Radio 4, 2009
* St. Thomas Aquinas (PDF Archived 28 December 2014 at the Wayback Machine) biography from Fr. Alban Butler's Lives of the Saints
* St. Thomas Aquinas biography by G. K. Chesterton
* "St. Thomas Aquinas" article by Daniel Kennedy in the Catholic Encyclopedia (1912), at NewAdvent.org
* St. Thomas Aquinas biography by Jacques Maritain
* Vita D. Thomae Aquinatis Archived 20 November 2018 at the Wayback Machine, a pictorial life of Aquinas from a manuscript by Otto van Veen (1610)
* Thomas Aquinas Emulator Project, research into the use of generative AI to emulate Thomas Aquinas

* v
* t
* e

Thomas Aquinas

Thomism|

* Scholasticism
* Apophatic theology
* Aseity
* Divine simplicity
* Analogia entis
* Quinque viae
* Beatific vision
* Actus purus
* Actus essendi
* Primum Movens
* Correspondence theory
* Hylomorphism
* Substance theory (ousia)
* Substantial form
* Quiddity (essence / accident
* nature)
* Peripatetic axiom
* Principle of double effect
* Transcendentals
* Aristotelian ethics
* Cardinal / Theological
* Natural law
* Determinatio
* Just war
* Satisfaction theory of the atonement
* Thomistic sacramental theology
* Just price
* Concupiscence
* Intrinsic finality
* Thomistic theology of merit
* Compatibilism
* Theological intellectualism

Works|

* Summa Theologica
* Treatise on Law
* Summa contra Gentiles
* Contra Errores Graecorum
* Commentaries on Aristotle
* De regno, ad regem Cypri
* De regimine Judaeorum, ad Ducissam Brabantiae
* De principiis naturae, ad fratrem Sylvestrum
* De aeternitate mundi, contra murmurantes
* De motu cordis, ad Magistrum Philippum
* Quaestiones Disputatae de Veritate
* Commentary on the Book of Causes
* De iudiciis astrorum
* Compendium Theologiae
* Catena aurea

Hymns and prayers|

* Adoro te devote
* Creator ineffabilis
* Lauda Sion
* O sacrum convivium
* Pange lingua gloriosi corporis mysterium
* Tantum ergo
* Sacris solemniis
* Panis angelicus
* Verbum supernum prodiens
* O salutaris hostia

Influences|

* Aristotle
* St. Paul
* Pseudo-Dionysius
* St. Augustine
* St. Boethius
* Avicenna
* Peter Lombard
* Averroes
* Maimonides
* St. Albertus Magnus

Classical Thomists|

* Cantimpré
* Saint-Cher
* Beauvais
* Penyafort
* Innocent V
* Lessines
* Piperno
* Moerbeke
* Martí
* Trilia
* Houghton
* Apolda
* Sutton
* Auvergne
* Benedict XI
* Fontaines
* Winterburn
* Colonna
* Ymbert
* di Bologna
* Fiadoni
* Guidonis
* Nédellec
* Paludanus
* Holkott
* Regina
* Bromyard
* Kydones
* Eymerich
* Calecas
* Ferrer
* Dominici
* Gerson
* Gorkum
* Sabunde
* Capreolus
* Pierozzi
* de Flandria
* Torquemada
* de Rupe
* Niger
* Almadura
* Mirabilibus
* Savonarola
* Fabri
* Gostynin
* Głogów
* Tetzel
* Deza
* Mazzolini
* di Ferrara
* Gaetanus
* Koellin
* Pagnino
* Faber
* Vitoria
* Catherinus
* Ory
* Soto (Domingo)
* Cano
* Pelargus
* Soto (Pedro)
* Senensis
* Mercado
* Medina
* de Granada
* Fernandes
* Báñez
* Zumel
* Porrecta
* Duperron
* Medices
* Lessius
* Malvenda
* Lemos
* Álvarez
* Oliva
* Rispoli
* Riccardi
* Gravina
* Poinsot
* Ripada
* Molinier
* Torres
* Vallgornera
* Pallavicino
* Nicolaï
* Lynch
* Ferre
* Gonet
* Bancel
* Quétif
* Massoulié
* Alexandre
* Échard
* Benedict XIII
* Serry
* Plessis
* Gotti
* Leocata
* Concina
* Benedict XIV
* De Rubeis
* Burke
* de Boxadors
* Mamachi
* Gazzaniga

Neo-Thomism|

* Aertsen
* Anquín
* Anscombe
* Arintero
* Ashley
* Barron
* Bocheński
* Bouquillon
* Bourke
* Canals
* Coffey
* Copleston
* Coreth
* Cornoldi
* Daujat
* De Wulf
* Fabro
* Fairweather
* Farrer
* Feser
* Franca
* Gardet
* Garrigou-Lagrange
* Gauthier
* Geach
* George
* Grenier
* Hawkins
* von Donnersmarck
* Henle
* Hugon
* Inagaki
* Jolivet
* Kleutgen
* Knasas
* Komar
* Koninck
* Krąpiec
* Leo XIII
* Lira
* Lonergan
* MacIntyre
* Maréchal
* Maritain
* Marshall
* Mascall
* McInerny
* Meinvielle
* Millán-Puelles
* Newman
* Pace
* Pecci
* Pegis
* Piolanti
* Pirotta
* Pius X
* Ramírez
* Régis
* Ripperger
* Russo
* Ryan
* Sanseverino
* Sertillanges
* Simon
* Smith
* Stein
* Tanaka
* Taparelli
* Torre
* Ušeničnik
* White
* Wilhelmsen
* Wippel
* Woodbury
* Zigliara

History|

* Medieval philosophy
* Condemnations of 1210–1277
* Canonization of Thomas Aquinas
* Second scholasticism
* Pontifical University of Saint Thomas Aquinas
* School of Salamanca
* Physical premotion
* Congregatio de Auxiliis
* Salmanticenses and Complutenses
* Neo-scholasticism
* Æterni Patris
* Editio Leonina
* Neo-Thomism in Brazil
* Analytical Thomism
* ICUSTA

Scholarship|

* Aquinas
* Index Thomisticus
* Nova et Vetera
* Revue thomiste
* The Cambridge Companion to Aquinas
* The Oxford Handbook of Aquinas
* The Thomist
* Thomas Aquinas Dictionary

Art|

* 1476 Altarpiece
* Carafa Chapel
* Charles Bridge statue
* Cortona Triptych
* Enthroned Madonna and Child with Saints
* Fiesole Altarpiece
* Madonna and Child with St Dominic and St Thomas Aquinas
* San Pietro Martire Triptych
* The Apotheosis of Saint Thomas Aquinas
* The Vision of Fray Lauterio
* The Vision of Saint Thomas Aquinas
* Temptation of St. Thomas
* Triumph of Saint Thomas Aquinas

Related topics|

* Aristotelianism
* Actus primus
* Catholic theology
* Doctor of the Church
* Dominican Order
* Empiricism
* List of institutions named after Aquinas
* Saint Thomas Aquinas Church

* Catholicism portal

Links to related articles

* v
* t
* e

Christianity

* Index
* Outline
* Glossary
* Prophets
* People
* Lists of Christians
* By country

Bible
(Scriptures)|

* Canon
* Old Testament
* New Testament

Foundations|

* Church
* Creed
* Gospel
* New Covenant
* Christian tradition
* Worship

History
(timeline)
(spread)|

| Early
Christianity|

* Jesus
* in Christianity
* Chronology
* Nativity
* Baptism
* Ministry
* Sermon on the Mount
* Parables
* Miracles
* Great Commandment
* Crucifixion
* Resurrection
* Great Commission
* Ascension
* Apostles
* Church Fathers
* Apostolic Fathers

|

Great Church|

* Ante-Nicene period
* Late antiquity
* Constantine
* First seven ecumenical councils
* Nicaea I
* Ephesus
* Chalcedon
* State church of the Roman Empire
* Christian biblical canon

Middle Ages|

* Monasticism
* Papal States
* East–West Schism
* Investiture Controversy
* Crusades
* Age of Discovery

Modern era|

* Auto-da-fé
* Protestant Reformation
* Catholic Reformation
* Thirty Years' War
* Enlightenment
* French Revolution
* Relations with Islam
* Influences

Denominations
(list, members)|

| Western|

* Catholic
* Old Catholic
* Independent Catholic (Palmarian)
* Protestant
* Adventist
* Anabaptist
* Anglican
* Baptist
* Charismatic
* Evangelical
* Holiness
* Lutheran
* Methodist
* Pentecostal
* Quakers
* Reformed
* Western Rite Orthodoxy

|

Eastern|

* Eastern Orthodox
* Church
* Oriental Orthodox (Miaphysite)
* Church of the East (Nestorian)
* Eastern Catholic

Restorationist|

* Jehovah's Witnesses
* Latter Day Saint movement
* Iglesia ni Cristo

Theology|

* Ablution
* Angel
* Born again
* Christology
* Divine apathy
* Ecclesiology
* Four marks
* Body of Christ
* One true church
* People of God
* Canon law
* Faith
* Fall of man
* Forbidden fruit
* Garden of Eden
* Final Judgement
* God
* Trinity
* Father
* Son
* Holy Spirit
* Good works
* Heaven
* Hell
* Holy water
* Hygiene
* Kingdom of God
* Liturgy
* Catholic
* Eastern Catholic
* Eastern Orthodox
* Protestant
* Love
* of Christ
* of God
* Mariology
* Theotokos
* Mission
* Monasticism
* Mortification
* Catholic
* Of the flesh
* New Covenant
* Nicene Creed
* Old Covenant
* Views
* Original sin
* Penance
* Prayer
* Repentance
* Sacraments
* Baptism
* Eucharist
* Marriage
* Confirmation
* Penance
* Anointing of the Sick
* Holy orders
* Saints
* Salvation
* Satan
* Sin
* Eternal sin
* Mortal sin
* Sins that cry to Heaven for Vengeance
* Seven deadly sins
* Venial sin
* Tradition
* Values
* Vice
* Works of mercy
* Worship

Philosophy|

* Natural law
* Ethics
* Science
* Evolution
* Politics
* Social mortgage
* Universal destination of goods
* Views on poverty and wealth
* Option for the poor
* Worldview

Other
features|

| Culture|

* Alcohol
* Architecture
* Architecture of cathedrals and great churches
* Art
* Jesus
* Mary
* Trinity
* God the Father
* Holy Spirit
* Atonement
* Christmas
* Church buildings
* Lists of cathedrals
* Crucifix
* Cupio dissolvi
* Evangelism
* Catechesis
* Catechism
* Catholic priest
* Folk Christianity
* Open-air
* Pastor
* Fallen woman
* Magdalene asylum
* Flag
* Flagellant
* Forgiveness
* Literature
* Marriage
* Catholic
* Music
* Chant
* Choir
* Gospel
* Hymn
* Introit
* Pop
* Psalm
* Requiem
* Mythology
* Pilgrimage
* Popular piety
* Redemptive suffering
* Role in civilization
* Self-flagellation
* Sign of the cross
* Symbolism

|

Movements|

* Crusading movement
* Anarchism
* Charismatic
* Democracy
* Evangelism
* Mission
* Environmentalism
* Existentialism
* Fundamentalism
* Liberation
* Left/Right
* Mysticism
* Pacifism
* Prosperity
* Supremacy
* Terrorism
* Traditionalist Catholicism

Cooperation|

* Christendom
* Ecumenism
* Charta Oecumenica
* World Council of Churches
* World Evangelical Alliance
* Nondenominationalism

Related|

* ... and Islam
* ... and other religions
* ... and violence
* ... as an ethnicity
* Anti-Christian sentiment
* Christian universalism
* Criticism
* Jesus
* Cultural Christians
* Good and evil
* Great Apostasy
* Martyrs
* Miracle
* Nominal Christian
* Persecution
* Religious views on love
* Role of Christianity in civilization
* Christianization
* Cultural Christians
* Spread
* Unlimited atonement
* Views on homosexuality

* Christianity portal
* Category

* v
* t
* e

Order of Preachers

A list of all the congregations, notable members, priories, churches, and convents of the Order of Preachers (Dominicans)

Members of the Dominican Order

| Beatified Dominicans|

* Agnes of Jesus
* Diana degli Andalò
* Andrea Franchi
* Fra Angelico
* Simone Ballachi
* Pope Benedict XI
* Pauline Jaricot
* Benvenuta Bojani
* Lucy Brocadelli
* Jose Gabriel del Rosario Brochero
* Matthew Carrieri
* Catherine of Racconigi
* Chiara Gambacorti
* Antonio della Chiesa
* Columba of Rieti
* Hyacinthe-Marie Cormier
* Domenico Spadafora
* John Dominici
* Margareta Ebner
* Emilia Bicchieri
* Augustine Fangi
* Francisco Martín Fernández de Posadas
* Pier Giorgio Frassati
* Peter González
* Buzád Hahót
* Humbert of Romans
* John of Vercelli
* Jordan of Saxony
* Ana of the Angels Monteagudo
* Manés de Guzmán
* Margaret of Castello
* Maria Bagnesi
* Ascensión Nicol y Goñi
* Osanna of Mantua
* Nicola Paglia
* Maddalena Panattieri
* Luke Spicola of Pontecorvo
* Marie Poussepin
* Stephana de Quinzanis
* Bernardo Scammacca
* Sebastian Maggi
* Henry Suso
* Raymond of Capua
* Reginald of Orleans
* Villana de' Botti

|

Congregations of Nuns|

* Congregation of the Sisters of the Blessed Sacrament
* Dominican Nuns of the Holy Cross Convent, Regensburg
* Dominican Nuns of the Perpetual Rosary
* Dominicans of the Monastery of the Angels, Karachi
* Dominicans of the Monastery of the Heart of Jesus, Lockport

Congregations of Sisters|

* Adrian Dominican Sisters
* Dominican Sisters of Ilanz
* Dominican Sisters of Blauvelt
* Dominican Sisters of Hawthorne
* Dominican Sisters of Peace
* Dominican Sisters of St. Catherine of Siena
* Dominican Sisters of St. Cecilia
* Dominican Sisters of the Annunciation of the Blessed Virgin
* Dominican Sisters of the Immaculate Conception
* Dominican Sisters of Grand Rapids
* Dominican Sisters of San Rafael
* Dominican Sisters of Mary, Mother of the Eucharist
* Dominican Sisters of Sparkill
* Racine Dominican Sisters
* Sinsinawa Dominican Sisters

Dominican Bishops|

* Diego de Aguilar (bishop)
* Johannes Alberti (bishop)
* Jose Advincula
* Nicolò Albertini
* Albertus Magnus
* Bernardo de Albuquerque
* Domingo de Alzola
* Andrea Franchi
* Rodolfo Fontiveros Beltran
* Teodoro Bacani Jr.
* Rufino Sescon
* Napoleon Sipalay
* José S. Palma
* Socrates Villegas
* Antoninus of Florence
* Giacomo Balardi Arrigoni
* Carlos Azpiroz Costa
* Daniele Barboli
* Frank Leo
* Giovanni Battista Natali
* Archangelo de' Bianchi
* Franciscus Buratti
* James Burke
* Martín Cabeza de Vaca
* Francisco de la Cámara y Raya
* Thomas Cammerota
* Ambrosius Capello
* Tomás de Cárdenas
* Andrew of Carniola
* Bartolomé de las Casas
* Alfonso de la Cerda
* Jerónimo Clavijo
* Jean-Paul Vesco
* Antonio Cogorno
* R. Luke Concanen
* John Connolly
* Gregorio Cruz
* Edward Celestin Daly
* Vincent Darius
* Agustín Dávila Padilla
* Michael James Dempsey
* Joseph Augustine Di Noia
* Giulio Doffi
* John Dominici
* Jean-Paul Vesco
* Vincenzo de Doncelli
* Alberto Drago
* Vincenzo Ercolano
* Georg Fabri
* Edward Fenwick
* Felipe Fernandez de Pardo
* Anthony Fisher
* Eustache Fontana
* Serafino Fortibraccia
* Ambrosio Fracassini
* Felipe Galindo Chávez y Pineda
* Johannes de Galonifontibus
* John III of Soltaniyeh
* Ludovico Giamagna
* Andrés González
* Pietro de Gozzo
* Thomas Grace
* Alfonso Guerra
* Antonio de Hervias
* Jean Heysterbach
* John Howden
* Guy of Ibelin
* Henrik Kalteisen
* Thomas C. Kelly
* Edward Thaddeus Lawton
* Giorgio Lazzari
* Bartolomé de Ledesma
* Reginaldo de Lizárraga
* Jerónimo de Loayza
* Eustachio Locatelli
* Umberto Locati
* Bartolomeo Lopaci
* Juan Lópe
* Giovanni Marquet
* Martin of Opava
* Bartolomé Martinez Menacho y Mesa
* Pascase Maupair
* Stefan Antonin Mdzewski
* Godfried van Mierlo
* Paolo Isaresi della Mirandola
* Hermann Molitoris
* Antonio de Monroy
* Alonso de Montúfar
* Munio of Zamora
* Francisco Naranjo
* Girolamo Michele Nichesola
* Berthold von Oberg
* Michael Padrolo
* Dionysius Part
* Alberto Pascaleo
* Richard Payl
* Pedro de la Peña
* Vicente de Peraza
* Paolo Pico
* Sigfried Piscator
* Ponsa
* Antonio Ponticorona
* Agostino Quinzio
* Juan Ramírez de Arellano
* Miguel Ramírez de Salamanca
* Raphael Riva
* Cristóbal Rodríguez Juárez
* Giovanni Romano
* Reginaldo Romero
* Heinrich von Rübenach
* Abel de Saint-Brieuc
* Hugh of Saint-Cher
* Juan de Salamanca
* Thomas, bishop of Finland
* Thomas of Mancasola
* Tommaso da San Cipriano
* Peter Sanz
* Christoph Schönborn
* Tommaso Scotti
* Pedro Silva y Tenorio
* Juan Solano
* John Sproten
* Luigi Suppa
* Johannes Tideln
* Miguel de Torres
* Pablo de Torres
* Burchard Tuberflug
* Domingo de Ulloa
* Domingo Valderrama y Centeno
* Antonio de Valdivieso
* Vicente de Valverde
* Vincente de Valverde
* Vitas
* John of Wildeshausen
* Juan de Witte Hoos
* Pedro Xague

Dominican Cardinals|

* Nicolò Albertini
* Michael Browne
* Yves Congar
* John Dominici
* Andreas Frühwirth
* Hugh of Saint-Cher
* Christoph Schönborn
* Jose Advincula
* Juan de Torquemada
* Jean-Paul Vesco
* Frank Leo
* Timothy Radcliffe

Dominican Martyrs|

* Anna Abrikosova
* Luis Cancer
* Francis Ferdinand de Capillas
* Buzád Hahót
* John of Cologne
* Martyrs of Gorkum
* Paul and Ninety Companions
* Peter Sanz
* 17 Thomasian Martyrs

Dominican Missionaries|

* Jerónimo de Loayza
* Luise Radlmeier
* Peter Sanz
* Juan Solano
* Vincente de Valverde
* José Álvarez Fernández
* Leo Hofstee

Dominican Mystics|

* Agnes of Jesus
* Albertus Magnus
* Benvenuta Bojani
* Lucy Brocadelli
* Catherine of Racconigi
* Catherine of Siena
* Columba of Rieti
* Christina Ebner
* Margareta Ebner
* Mary of Jesus de León y Delgado
* Louis of Granada
* Osanna of Mantua
* Stephana de Quinzanis
* Catherine of Ricci
* Rose of Lima
* Elsbeth Stagel
* Henry Suso
* Thomas Aquinas
* Simone Weil

Dominican Nuns|

* Anna Abrikosova
* Agnes of Denmark
* Agnes of Jesus
* Agnes of Montepulciano
* Diana degli Andalò
* Concepción Argüello
* La Beata de Piedrahita
* Sister Bertranda
* Infanta Branca, Lady of Guadalajara
* Violante do Ceo
* Chiara Gambacorti
* Teresa Chikaba
* Anna Vittoria Dolara
* Augusta Theodosia Drane
* Christina Ebner
* Margareta Ebner
* Stephanie Gorodets
* Elizabeth of Töss
* Emilia Bicchieri
* Patricia Fresen
* Irmengard of Oettingen
* Marion Irvine
* Catherine Jarrige
* Joanna, Princess of Portugal
* Theresa Kugel
* Saint Margaret of Fontana
* Margaret of Hungary
* Juliana Morell
* Osanna of Cattaro
* Lea Ráskay
* Bartolomea Riccoboni
* Nora Rubashova
* Elsbeth Stagel
* Yolanda of Vianden
* Maria Petra Giordano

Dominican Popes|

* Pope Benedict XI
* Pope Benedict XIII
* Pope Innocent V
* Pope Pius V

Dominican Saints|

* Agnes of Montepulciano
* Albertus Magnus
* Antoninus of Florence
* Louis Bertrand
* Francis Ferdinand de Capillas
* Catherine of Siena
* Saint Dominic
* Vincent Ferrer
* Marie-Alphonsine Danil Ghattas
* Hyacinth of Poland
* John of Cologne
* John Macias
* Margaret of Hungary
* Martyrs of Gorkum
* Paul and Ninety Companions
* Pope Pius V
* Martin de Porres
* Raymond of Penyafort
* Rose of Lima
* Peter Sanz
* Thomas Aquinas
* Zdislava Berka

Dominican Scholars|

* Francisco Burgoa
* Jean Maurice Fiey
* Bede Jarrett
* Stjepan Krasić
* Raymond-Joseph Loenertz
* Martin of Opava
* Jean de Menasce
* Luise Radlmeier
* Lea Ráskay
* Antonin Sertillanges
* Rose Thering

Dominican Sisters|

* Anna Abrikosova
* Mother Mary Alphonsa
* Lucy Brocadelli
* Columba of Rieti
* Carol Gilbert
* Jackie Hudson
* Mary of Jesus de León y Delgado
* Margaret MacCurtain
* Ascensión Nicol y Goñi
* Ardeth Platte
* Stephana de Quinzanis
* Luise Radlmeier
* Catherine of Ricci
* Rose Thering
* Marjorie Tuite
* Rose Whitty

Dominican Theologians|

* Nicholas Bayard
* Catherine of Siena
* Yves Congar
* Joseph Augustine Di Noia
* Marcel-Jacques Dubois
* Luis Galiana y Cervera
* Henrik Kalteisen
* John Lutterell
* Aidan Nichols
* Paulus Hungarus
* Juan de Torquemada
* Benedict T. Viviano

Dominican Tertiaries|

* Francis Amherst
* Simone Ballachi
* Benvenuta Bojani
* Jose Gabriel del Rosario Brochero
* Catherine of Racconigi
* Catherine of Siena
* Pier Giorgio Frassati
* Pauline Jaricot
* Martin Grabmann
* Margaret of Castello
* Maria Bagnesi
* Osanna of Mantua
* Rose of Lima
* Villana de' Botti
* Lorenzo Ruíz of Manila

Dominican Churches, Convents, and Monasteries

| Dominican Churches|

* Basilica of San Sisto Vecchio
* Basilica of Santa Maria Novella
* Basilica of St Dominic, Valletta
* Blessed Sacrament Church, Seattle
* Church of St Catherine, Saint Petersburg
* Church of the Assumption of the Virgin Mary, Košice
* Church of St. Vincent Ferrer, Manhattan
* Dominican Church, Lviv
* Dominican Church and Convent of St. James, Sandomierz
* Dominican Church and Convent of the Assumption of Mary, Tarnobrzeg
* Dominican Church, Vienna
* Église Saint-Cannat
* Monastery Church, Sighișoara
* Nuestra Señora del Rosario y Santo Domingo, Montevideo
* Our Lady of Pompei Church, Victoria, Gozo
* Predigerkirche Zürich
* San Domenico Maggiore
* San Domenico, Palermo
* San Giacomo Apostolo, Forlì
* Sant'Anastasia, Verona
* Santa Maria di Castello
* Santa Maria della Pietà, Palermo
* Santa Maria sopra Minerva
* Santa Sabina
* Santi Giovanni e Paolo, Venice
* Santissima Trinità a Via Condotti
* Santo Domingo, Mexico City
* St. Andrew's Church, Cologne
* St Cuthbert's Church, Durham
* St Dominic's Priory Church
* St. Paul's Church, Antwerp
* St. Hyacinth's Church, Warsaw

|

Dominican Convents|

* Convent of San Domenico, Fiesole
* Convento de Santo Tomás
* Dominican Church and Convent of St. James, Sandomierz
* Dominican Church and Convent of the Assumption of Mary, Tarnobrzeg
* Dominican Convent, Ilanz
* Dominican Convent, Zaragoza
* Predigerkloster
* St. Catherine's Priory, Roskilde
* Schlehdorf Abbey
* Skänninge Abbey
* St. John's Priory, Kalmar
* Wettenhausen Abbey

Dominican Monasteries|

* Ballindoon Friary
* Black Friars' Monastery of Stockholm
* Burrishoole Friary
* Corpus Christi Monastery
* Couvent des Jacobins de la rue Saint-Honoré
* Couvent des Jacobins de la rue Saint-Jacques
* Dominican Priory, Viborg
* Flavigny Abbey
* Holbæk Priory
* Kirchberg convent
* Liebenau monastery
* Matris Domini Monastery
* Monastère de Chalais
* North Abbey, Youghal
* Notre-Dame-de-Prouille Monastery
* Oetenbach nunnery
* Our Lady's Priory, Aarhus
* Priory of the Immaculate Conception
* Paulinerkirche, Leipzig
* Rue Saint-Dominique
* Sainte Marie de La Tourette
* Santa Catalina Monastery
* Sligo Abbey
* St. Agnes' Priory, Gavnø
* St Catherine's Monastery, Bremen
* St. Catherine's Monastery, Tallinn
* St. Catherine's Priory, Roskilde
* St. Catherine's Priory, Ribe
* St. Catherine Monastery, Olomouc
* Töss Monastery
* Weesen Abbey

Dominican Education

| Colleges and Universities|

* Albertus Magnus College
* Angelicum College
* Aquinas College, Michigan
* Aquinas College, Tennessee
* Aquinas Institute of Theology
* Aquinas University
* Barry University
* Caldwell University
* Colegio de San Juan de Letran
* Dominican College, New York
* Dominican School of Philosophy and Theology
* Dominican University, Illinois
* Dominican University of California
* Edgewood College
* Holy Trinity University
* Molloy College
* Mount Saint Mary College
* Providence College
* St. Catharine College
* St. Mary's Dominican College
* St. Thomas Aquinas College
* Siena Heights University

|

Pontifical Universities|

* Pontifical University of Saint Thomas Aquinas
* University of Santo Tomas

Schools|

* Albertus Magnus High School
* Angelicum School Iloilo
* Aquinas High School, New York
* Aquinas School
* Blackfriars Priory School
* Cabra Dominican College
* Dominican Academy
* Dominican Convent High School, Harare
* Dominican Convent High School, Bulawayo
* Dominican Convent Primary School, Bulawayo
* Dominican College Sion Hill
* Dominican College, Fortwilliam
* Dominican College, Portstewart
* Dominican High School, Whitefish Bay
* Dominican International School
* Dominican School Manila
* Edgewood High School of the Sacred Heart
* Fenwick High School (Oak Park, Illinois)
* Flintridge Sacred Heart Academy
* Frassati Catholic High School
* Immaculate Conception Academy (San Francisco, California)
* Marian Catholic High School (Illinois)
* Maryknoll School of Lupon
* Mount de Sales Academy (Catonsville, Maryland)
* Mount Saint Dominic Academy
* Newbridge College
* Queen of Peace High School, Illinois
* Regina Dominican High School
* Rosarian Academy
* Rosary High School, Aurora
* Rosaryhill School
* Sacred Heart High School (California)
* San Gabriel Mission High School
* Santa Catalina School
* Saint Agnes Academy, Texas
* Saint Dominic Academy
* Saint John Paul the Great Catholic High School (Virginia)
* Saint Michael Academy, Catarman
* Santa Sabina College
* Siena College, Camberwell
* Siena College of Quezon City
* Siena College of Taytay
* St Catherine's Academy
* St Catherine's School, Germiston
* St Dominic's Catholic School for Girls, Boksburg
* St Dominic's Chishawasha
* St Dominic's College, Henderson
* St Dominic's Grammar School
* St Dominic's Grammar School for Girls
* St Dominic's Priory School, Stone
* St Dominic's Priory College, Adelaide
* St Dominic's Sixth Form College
* St John's High School, Harare
* St Joseph's School, Oamaru
* St Mary's Dominican High School
* St Rose's Senior High School, Akwatia
* St Vincent Ferrer High School
* Superior Institute of Religious Sciences of St. Thomas Aquinas
* Trinity Catholic College, Dunedin, New Zealand
* Trinity High School (River Forest, Illinois)

Catholicism portal

* v
* t
* e

Aristotelianism

Overview|

* Aristotle
* Works
* Lyceum

Ideas and interests|

| Logic|

* Apodicticity
* Category of being
* Future contingents
* Genus–differentia
* Irrelevant conclusion
* Syllogism

|

Physics|

* accident
* Active intellect
* Antiperistasis
* Essence
* Eternity of the world
* Four causes
* Hexis
* Horror vacui
* Hylomorphism
* Hypokeimenon
* Minima naturalia
* Ousia
* Passive intellect
* Potentiality and actuality
* Substance theory
* Substantial form
* Sublunary sphere
* Theory of universals
* Unmoved mover

Biology|

* Rational animal

Ethics|

* Akrasia
* Arete
* Eudaimonia
* Eutrapelia
* Golden mean
* Magnanimity
* Nemesis
* Philia
* Phronesis
* Pleonexia
* Practical syllogism

Politics|

* Mixed government
* Natural slavery

Rhetoric|

* Lexis
* Paradeigma

Poetics|

* Anagnorisis
* Catharsis
* Classical unities
* Diegesis
* Hamartia
* Mimesis
* Mythos
* Opsis
* Peripeteia
* Telos
* Tragic hero

Works|

| Organon|

* Categories
* On Interpretation
* Prior Analytics
* Posterior Analytics
* Topics
* Sophistical Refutations

|

Physics|

* Physics
* On the Heavens
* On Generation and Corruption
* Meteorology
* On the Soul

On Animals|

* History
* Parts
* Movement
* Progression
* Generation

Metaphysics|

* Metaphysics

Ethics and politics|

* Nicomachean Ethics
* Eudemian Ethics
* Politics
* Constitution of the Athenians

Rhetoric and poetics|

* Rhetoric
* Poetics

Parva Naturalia|

* Sense and Sensibilia
* On Memory
* On Sleep
* On Dreams
* On Divination in Sleep
* On Length and Shortness of Life
* On Youth, Old Age, Life and Death, and Respiration

Lost|

* Protrepticus

Pseudepigrapha|

* On Breath
* On Colors
* On Plants
* On Indivisible Lines
* On Melissus, Xenophanes, and Gorgias
* On the Universe
* On Things Heard
* Physiognomonics
* On Marvellous Things Heard
* Mechanics
* Problems
* The Situations and Names of Winds
* On Virtues and Vices
* Economics
* Rhetoric to Alexander
* Magna Moralia

Related topics|

* Transmission of the Greek Classics
* Commentaries on Aristotle
* Conimbricenses
* Metabasis paradox
* Views on women
* Wheel paradox
* Mathematical realism
* List of writers influenced by Aristotle

* Category
* Philosophy portal

* v
* t
* e

Medieval philosophers

Christian|

| Early|

* "Church Fathers"
* Augustine of Hippo
* Boethius
* Cassiodorus
* Pseudo-Dionysius the Areopagite
* Isidore of Seville
* John Scotus Eriugena
* Alcuin

|

11–12th
century|

* "Scholasticism"
* Anselm of Canterbury
* Peter Abelard
* Anselm of Laon
* Hugh of Saint Victor
* Richard of Saint Victor
* Roscelin
* Peter Lombard
* Alexander of Hales
* Bernard of Chartres
* Dominicus Gundissalinus
* Gilbert de la Porrée
* Alain de Lille

13–14th
century|

* Robert Grosseteste
* Michael Scot
* Albertus Magnus
* Henry of Ghent
* Roger Bacon
* Bonaventure
* Thomas Aquinas
* Vitello
* John Peckham
* Ramon Llull
* Siger of Brabant
* Boetius of Dacia
* Petrus Peregrinus de Maricourt
* Meister Eckhart
* Giles of Rome
* Godfrey of Fontaines
* Duns Scotus
* Durandus
* Petrus Aureolus
* William of Ockham

Late|

* Jean Buridan
* Marsilius of Inghen
* Nicole Oresme
* Albert of Saxony
* Francesc Eiximenis
* Nicholas of Cusa
* Vincent Ferrer
* Paul of Venice
* Lambertus de Monte
* John Hennon

Jewish|

| Medieval|

* Isaac Israeli ben Solomon
* Saadia Gaon
* Solomon ibn Gabirol
* Judah Halevi
* Abraham ibn Daud
* Maimonides
* Nachmanides
* Gersonides
* Hasdai Crescas
* Joseph Albo

|

Islamic|

| Early|

* Jabir ibn Hayyan (Geber)
* al-Nazzam
* Al-Kindi (Alkindus)
* Abu Bakr al-Razi (Rhazes)
* Ikhwan al-Safa' (Brethren of Purity)
* Matta ibn Yunus
* Al-Farabi (Alpharabius)
* Abu Ya'qub al-Sijistani
* Ibn Masarra
* Abd al-Jabbar
* Al-Amiri
* Abu Sulayman al-Sijistani
* Miskawayh
* Ibn al-Haytham (Alhazen)
* al-Biruni
* al-Kirmani

|

High|

* Ibn Sina (Avicenna)
* Ibn Hazm
* Al-Ghazali (Algazel)
* Abu l-Barakat al-Baghdadi
* Ibn Bajjah (Avempace)
* Ayn al-Quzat Hamadani
* Ibn Tufayl
* Ibn Rushd (Averroes)

Late|

* Ibn Sab'in
* Shahab al-Din Yahya ibn Habash Suhrawardi
* Fakhr al-Din al-Razi
* Rashid al-Din
* Ibn Arabi
* al-Qazwini
* Abd al-Latif al-Baghdadi
* Athir al-Din al-Abhari
* Nasir al-Din al-Tusi
* Ibn al-Nafis
* Qutb al-Din al-Shirazi
* Ibn Taymiyya
* Ibn Khaldun

See also Renaissance philosophy

* v
* t
* e

Metaphysics

Theories|

* Abstract object theory
* Action theory
* Anti-realism
* Determinism
* Dualism
* Enactivism
* Essentialism
* Existentialism
* Free will
* Idealism
* Libertarianism
* Liberty
* Materialism
* Meaning of life
* Monism
* Naturalism
* Nihilism
* Phenomenalism
* Physicalism
* Realism
* Relativism
* Scientific realism
* Solipsism
* Spiritualism
* Subjectivism
* Substance theory
* Theory of forms
* Truthmaker theory
* Type theory

Concepts|

* Abstract object
* Anima mundi
* Category of being
* Causality
* Causal closure
* Cogito, ergo sum
* Concept
* Cosmos
* Embodied cognition
* Entity
* Essence
* Existence
* Experience
* Hypostatic abstraction
* Idea
* Identity
* Importance
* Information
* Data
* Insight
* Intelligence
* Intention
* Linguistic modality
* Matter
* Meaning
* Mental representation
* Mind
* Motion
* Nature
* Necessity
* Object
* Ontology
* Pattern
* Perception
* Physical object
* Principle
* Property
* Qualia
* Quality
* Reality
* Relation
* Self
* Soul
* Subject
* Substantial form
* Thought
* Time
* Truth
* Type–token distinction
* Universal
* Unobservable
* Value

Metaphysicians|

* Anscombe
* Aquinas
* Aristotle
* Armstrong
* Averroes
* Avicenna
* Baudrillard
* Bergson
* Berkeley
* Boethius
* Bolzano
* Carnap
* Collingwood
* Davidson
* Deleuze
* Descartes
* Dummett
* Al-Ghazali
* Hegel
* Heidegger
* Hume
* Kant
* Kierkegaard
* Al-Kindi
* Kripke
* Laozi
* Leibniz
* Lewis
* Locke
* Lotze
* Lucretius
* Malebranche
* Meinong
* Moore
* Mozi
* Newton
* Nietzsche
* Parfit
* Parmenides
* Peirce
* Plantinga
* Plato
* Plotinus
* Proclus
* Putnam
* Quine
* Reid
* Russell
* Ryle
* Sartre
* Schopenhauer
* Scotus
* Spinoza
* Strawson
* Suárez
* Whitehead
* Wittgenstein
* Wolff
* more ...

Notable works|

* Sophist (c. 350 BC)
* Timaeus (c. 350 BC)
* Nyāya Sūtras (c. 200 BC)
* De rerum natura (c. 80 BC)
* Metaphysics (c. 50)
* Enneads (c. 270)
* Daneshnameh-ye Alai and Al-Nijat (c. 1000)
* Meditations on First Philosophy (1641)
* Ethics (1677)
* A Treatise Concerning the Principles of Human Knowledge (1710)
* Monadology (1714)
* Critique of Pure Reason (1781)
* Prolegomena to Any Future Metaphysics (1783)
* The Phenomenology of Spirit (1807)
* The World as Will and Representation (1818)
* Concluding Unscientific Postscript to Philosophical Fragments (1846)
* Being and Time (1927)
* Being and Nothingness (1943)
* Simulacra and Simulation (1981)

Related topics|

* Axiology
* Cosmology
* Epistemology
* Feminist metaphysics
* Interpretations of quantum mechanics
* Mereology
* Meta-
* Phenomenology
* Philosophy of mind
* Philosophy of psychology
* Philosophy of self
* Philosophy of space and time
* Teleology

* Category
* Philosophy portal

* v
* t
* e

Epistemology

Epistemologists|

* William Alston
* Aquinas
* Robert Audi
* Augustine
* A. J. Ayer
* George Berkeley
* Laurence BonJour
* Gilles Deleuze
* Keith DeRose
* René Descartes
* John Dewey
* Fred Dretske
* Edmund Gettier
* Alvin Goldman
* Nelson Goodman
* Paul Grice
* Anil Gupta
* Susan Haack
* David Hume
* Immanuel Kant
* Søren Kierkegaard
* Peter Klein
* Saul Kripke
* Hilary Kornblith
* David Lewis
* John Locke
* G. E. Moore
* John McDowell
* Robert Nozick
* Alvin Plantinga
* Plato
* Duncan Pritchard
* James Pryor
* Hilary Putnam
* W. V. O. Quine
* Thomas Reid
* Bertrand Russell
* Gilbert Ryle
* Wilfrid Sellars
* Susanna Siegel
* Ernest Sosa
* P. F. Strawson
* Baruch Spinoza
* Timothy Williamson
* Ludwig Wittgenstein
* Nicholas Wolterstorff
* Vienna Circle
* more...

Theories|

* Coherentism
* Constructivism
* Contextualism
* Empiricism
* Evolutionary epistemology
* Fallibilism
* Feminist epistemology
* Fideism
* Foundationalism
* Holism
* Infinitism
* Innatism
* Naïve realism
* Naturalized epistemology
* Phenomenalism
* Positivism
* Rationalism
* Reductionism
* Reliabilism
* Representational realism
* Skepticism
* Transcendental idealism

Concepts|

* A priori knowledge
* A posteriori knowledge
* Analysis
* Analytic–synthetic distinction
* Belief
* Certainty
* Common sense
* Descriptive knowledge
* Exploratory thought
* Epistemic injustice
* Epistemic virtue
* Gettier problem
* Induction
* Internalism and externalism
* Justification
* Knowledge
* Meta
* Objectivity
* Privileged access
* Problem of induction
* Problem of other minds
* Perception
* Procedural knowledge
* Proposition
* Regress argument
* Simplicity
* Truth
* Uncertainty

Related articles|

* Faith and rationality
* Formal epistemology
* Metaepistemology
* Philosophy of perception
* Philosophy of science
* Social epistemology
* Virtue epistemology

* Category
* Outline
* Portal
* WikiProject
* Stubs
* Discussion

* v
* t
* e

Ethics

Normative|

* Consequentialism
* Deontology
* Care
* Particularism
* Pragmatic
* Role
* Suffering-focused
* Utilitarianism
* Virtue

Applied|

* Animal
* Artificial intelligence
* Bio
* Business
* Computer
* Discourse
* Economic
* Engineering
* Environmental
* Land
* Legal
* Machine
* Marketing
* Meat eating
* Media
* Medical
* Nursing
* Professional
* Programming
* Research
* Sexual
* Technology
* Terraforming
* Uncertain sentience
* Work

Meta|

* Absolutism
* Axiology
* Cognitivism
* Realism
* Naturalism
* Non-naturalism
* Subjectivism
* Ideal observer theory
* Divine command theory
* Constructivism
* Euthyphro dilemma
* Intuitionism
* Nihilism
* Non-cognitivism
* Emotivism
* Expressivism
* Quasi-realism
* Universal prescriptivism
* Rationalism
* Relativism
* Skepticism
* Universalism
* Value monism – Value pluralism

Schools|

* Buddhist
* Christian
* Protestant
* Confucian
* Epicurean
* Existentialist
* Feminist
* Islamic
* Jewish
* Kantian
* Rousseauian
* Stoic
* Tao

Concepts|

* Accountability
* Authority
* Autonomy
* Blame
* Common sense
* Compassion
* Conscience
* Consent
* Culture of life
* Desert
* Dignity
* Double standard
* Duty
* Equality
* Etiquette
* Eudaimonia
* Family values
* Fidelity
* Free will
* Good and evil
* Good
* Evil
* Problem of evil
* Greed
* Happiness
* Honour
* Ideal
* Immorality
* Importance
* Justice
* Liberty
* Loyalty
* Moral agency
* Moral courage
* Moral hierarchy
* Moral imperative
* Morality
* Norm
* Pacifism
* Political freedom
* Precept
* Punishment
* Rights
* Self-discipline
* Suffering
* Stewardship
* Sympathy
* Theodicy
* Torture
* Trust
* Utility
* Value
* Instrumental
* Intrinsic
* Japan
* Western
* Vice
* Virtue
* Vow
* Wrong

Ethicists|

* Confucius
* Mozi
* Socrates
* Plato
* Aristotle
* Diogenes
* Mencius
* Xunzi
* Cicero
* Augustine
* Valluvar
* Aquinas
* Spinoza
* Butler
* Hume
* Smith
* Kant
* Hegel
* Schopenhauer
* Bentham
* Mill
* Kierkegaard
* Sidgwick
* Nietzsche
* Moore
* Barth
* Tillich
* Bonhoeffer
* Foot
* Rawls
* Dewey
* Williams
* Mackie
* Anscombe
* Frankena
* MacIntyre
* Hare
* Singer
* Parfit
* Nagel
* Adams
* Taylor
* Azurmendi
* Korsgaard
* Nussbaum

Works|

* Nicomachean Ethics (c. 322 BC)
* Tirukkural (c. 450 CE)
* Ethics (Spinoza) (1677)
* Fifteen Sermons Preached at the Rolls Chapel (1726)
* A Treatise of Human Nature (1740)
* The Theory of Moral Sentiments (1759)
* An Introduction to the Principles of Morals and Legislation (1780)
* Groundwork of the Metaphysics of Morals (1785)
* Critique of Practical Reason (1788)
* Elements of the Philosophy of Right (1820)
* Either/Or (1843)
* Utilitarianism (1861)
* The Methods of Ethics (1874)
* On the Genealogy of Morality (1887)
* Principia Ethica (1903)
* A Theory of Justice (1971)
* Practical Ethics (1979)
* After Virtue (1981)
* Reasons and Persons (1984)

Related|

* Axiology
* Casuistry
* Descriptive ethics
* Ethics in religion
* Evolutionary ethics
* History of ethics
* Human rights
* Ideology
* Moral psychology
* Philosophy of law
* Political philosophy
* Population ethics
* Rehabilitation
* Secular ethics
* Social philosophy

* Category
* Outline
* Portal
* WikiProject

* v
* t
* e

Political philosophy

Terms|

* Authority
* Citizenship‎
* Duty
* Elite
* Emancipation
* Freedom
* Government
* Hegemony
* Hierarchy
* Justice
* Law
* Legitimacy
* Liberty
* Monopoly
* Nation
* Obedience
* Peace
* People
* Pluralism
* Power
* Progress
* Propaganda
* Property
* Regime
* Revolution
* Rights
* Ruling class
* Society
* Sovereignty‎
* State
* Utopia
* War

Government|

* Aristocracy
* Oligarchy
* Autocracy
* Bureaucracy
* Dictatorship
* Democracy
* Ochlocracy
* Gerontocracy
* Meritocracy
* Monarchy
* Tyranny
* Plutocracy
* Technocracy
* Theocracy

Ideologies|

* Agrarianism
* Anarchism
* Capitalism
* Christian democracy
* Colonialism
* Communism
* Communitarianism
* Confucianism
* Conservatism
* Corporatism
* Distributism
* Environmentalism
* Fascism
* Feminism
* Feudalism
* Imperialism
* Islamism
* Liberalism
* Libertarianism
* Localism
* Marxism
* Monarchism
* Multiculturalism
* Nationalism
* Nazism
* Populism
* Republicanism
* Social Darwinism
* Social democracy
* Socialism
* Third Way

Concepts|

* Balance of power
* Bellum omnium contra omnes
* Body politic
* Clash of civilizations
* Common good
* Consent of the governed
* Divine right of kings
* Family as a model for the state
* Monopoly on violence
* Natural law
* Negative and positive rights
* Night-watchman state
* Noble lie
* Noblesse oblige
* Open society
* Ordered liberty
* Original position
* Overton window
* Separation of powers
* Social contract
* State of nature
* Statolatry
* Supermajority
* Tyranny of the majority

Philosophers|

| Antiquity|

* Aristotle
* Chanakya
* Cicero
* Confucius
* Han Fei
* Lactantius
* Mencius
* Mozi
* Plato
* political philosophy
* Polybius
* Shang
* Sun Tzu
* Thucydides
* Xenophon

|

Middle Ages|

* Al-Farabi
* Aquinas
* Averroes
* Bruni
* Dante
* Gelasius
* al-Ghazali
* Ibn Khaldun
* Marsilius
* Muhammad
* Nizam al-Mulk
* Ockham
* Plethon
* Wang

Early modern
period|

* Boétie
* Bodin
* Bossuet
* Calvin
* Campanella
* Filmer
* Grotius
* Guicciardini
* Hobbes
* political philosophy
* James
* Leibniz
* Locke
* Luther
* Machiavelli
* Milton
* More
* Müntzer
* Pufendorf
* Spinoza
* Suárez

18th and 19th
centuries|

* Bakunin
* Bastiat
* Beccaria
* Bentham
* Bolingbroke
* Bonald
* Burke
* Carlyle
* Comte
* Condorcet
* Constant
* Cortés
* Engels
* Fichte
* Fourier
* Franklin
* Godwin
* Haller
* Hegel
* Herder
* Hume
* Iqbal
* Jefferson
* Kant
* political philosophy
* Le Bon
* Le Play
* Madison
* Maistre
* Marx
* Mazzini
* Mill
* Montesquieu
* Nietzsche
* Owen
* Paine
* Renan
* Rousseau
* Sade
* Saint-Simon
* Smith
* Spencer
* de Staël
* Stirner
* Taine
* Thoreau
* Tocqueville
* Tucker
* Voltaire

20th and 21st
centuries|

* Agamben
* Ambedkar
* Arendt
* Aron
* Badiou
* Bauman
* Benoist
* Berlin
* Bernstein
* Burnham
* Chomsky
* Dmowski
* Du Bois
* Dugin
* Dworkin
* Evola
* Foucault
* Fromm
* Fukuyama
* Gandhi
* Gentile
* Gramsci
* Guénon
* Habermas
* Hayek
* Hoppe
* Huntington
* Kautsky
* Khomeini
* Kirk
* Kropotkin
* Laclau
* Lenin
* Luxemburg
* Mansfield
* Mao
* Marcuse
* Maurras
* Michels
* Mises
* Mosca
* Mouffe
* Negri
* Nozick
* Nussbaum
* Oakeshott
* Ortega
* Pareto
* Popper
* Qutb
* Rand
* Rawls
* Röpke
* Rothbard
* Russell
* Sartre
* Schmitt
* Scruton
* Shariati
* Sorel
* Spann
* Spengler
* Strauss
* Sun
* Taylor
* Voegelin
* Walzer
* Weber

Works|

* Republic (c. 375 BC)
* Politics (c. 350 BC)
* On the Republic (51 BC)
* Treatise on Law (c. 1274)
* Monarchy (1313)
* The Prince (1532)
* Leviathan (1651)
* Two Treatises of Government (1689)
* The Spirit of Law (1748)
* The Social Contract (1762)
* Reflections on the Revolution in France (1790)
* Rights of Man (1791)
* Elements of the Philosophy of Right (1820)
* Democracy in America (1835–1840)
* The Communist Manifesto (1848)
* On Liberty (1859)
* The Revolt of the Masses (1929)
* The Road to Serfdom (1944)
* The Open Society and Its Enemies (1945)
* The Origins of Totalitarianism (1951)
* A Theory of Justice (1971)
* The End of History and the Last Man (1992)

Related|

* Authoritarianism
* Collectivism and individualism
* Conflict theories
* Contractualism
* Critique of political economy
* Egalitarianism
* Elite theory
* Elitism
* History of political thought
* Institutional discrimination
* Jurisprudence
* Justification for the state
* Political ethics
* Political spectrum
* Left-wing politics
* Centrism
* Right-wing politics
* Political theology
* Political violence
* Separation of church and state
* Separatism
* Social justice
* Statism
* Totalitarianism

* Category:Political philosophy

* v
* t
* e

Social philosophy

Concepts|

* Agency
* Anomie
* Convention
* Cosmopolitanism
* Customs
* Cultural heritage
* Culturalism
* Inter
* Mono
* Multi
* Culture
* Counter
* Familialism
* History
* Honour
* Human nature
* Identity
* Formation
* Ideology
* Institutions
* Invisible hand
* Loyalty
* Modernity
* Morality
* Public
* Mores
* National character
* Natural law
* Personhood
* Reification
* Ressentiment
* Rights
* Sittlichkeit
* Social alienation
* Social norms
* Spontaneous order
* Stewardship
* Traditions
* Values
* Family
* Volksgeist
* Worldview

Schools|

* Budapest School
* Catholic social teaching
* Distributism
* Communitarianism
* Confucianism
* Conservatism
* Social
* Frankfurt School
* Personalism

Philosophers|

| Ancient|

* Confucius
* Laozi
* Mencius
* Mozi
* Xunzi

|

Medieval|

* Alpharabius
* Aquinas
* Avempace
* Bruni
* Ibn Khaldun
* Maimonides
* Ibn Tufayl

Early modern|

* Calvin
* Erasmus
* Guicciardini
* Locke
* Luther
* Milton
* Montaigne
* Müntzer

18th and 19th
centuries|

* Arnold
* Bentham
* Bonald
* Burke
* Carlyle
* Comte
* Condorcet
* Emerson
* Engels
* Fichte
* Fourier
* Franklin
* Hegel
* Helvétius
* Herder
* Hume
* Jefferson
* Kant
* Kierkegaard
* Le Bon
* Le Play
* Marx
* Mill
* Nietzsche
* Owen
* Renan
* Rousseau
* Royce
* Ruskin
* Smith
* Spencer
* de Staël
* Stirner
* Taine
* Thoreau
* Tocqueville
* Vico
* Vivekananda
* Voltaire

20th and 21st
centuries|

* Adorno
* Agamben
* Arendt
* Aron
* Badiou
* Baudrillard
* Bauman
* Benoist
* Berlin
* Butler
* Camus
* de Beauvoir
* Debord
* Deleuze
* Dewey
* Du Bois
* Durkheim
* Eco
* Evola
* Foucault
* Fromm
* Gandhi
* Gehlen
* Gentile
* Gramsci
* Guénon
* Habermas
* Han
* Heidegger
* Hoppe
* Irigaray
* Kirk
* Kołakowski
* Kropotkin
* Land
* Lasch
* MacIntyre
* Marcuse
* Maritain
* Negri
* Niebuhr
* Nussbaum
* Oakeshott
* Ortega
* Pareto
* Polanyi
* Radhakrishnan
* Röpke
* Santayana
* Scruton
* Shariati
* Simmel
* Skinner
* Sombart
* Sowell
* Spengler
* Strauss
* Taylor
* Voegelin
* Walzer
* Weber
* Weil
* Zinn
* Žižek

Works|

* De Officiis (44 BC)
* Oration on the Dignity of Man (1486)
* A Vindication of Natural Society (1756)
* Democracy in America (1835–1840)
* Civilization and Its Discontents (1930)
* The Work of Art in the Age of Mechanical Reproduction (1935)
* The Second Sex (1949)
* One-Dimensional Man (1964)
* The Society of the Spectacle (1967)
* The History of Sexuality (1976)
* The Culture of Narcissism (1979)
* A Conflict of Visions (1987)
* The Closing of the American Mind (1987)
* Gender Trouble (1990)
* The Malaise of Modernity (1991)
* Intellectuals and Society (2010)

See also|

* Agnotology
* Axiology
* Critical theory
* Cultural criticism
* Cultural pessimism
* Ethics
* Historism
* Historicism
* Humanities
* Philosophy of culture
* Philosophy of education
* Philosophy of history
* Political philosophy
* Social criticism
* Social science
* Social theory
* Sociology

* Category

* v
* t
* e

History of Catholic theology

Key figures

General|

* History of the Catholic Church
* Timeline
* History of the papacy
* Papal primacy
* Ecumenical councils
* Catholic Bible
* Vulgate
* Biblical canon
* History of Christian theology

Early Church|

* Paul
* Clement of Rome
* First Epistle of Clement
* Didache
* Ignatius of Antioch
* Polycarp
* Epistle of Barnabas
* The Shepherd of Hermas
* Aristides of Athens
* Justin Martyr
* Epistle to Diognetus
* Irenaeus
* Montanism
* Tertullian
* Origen
* Antipope Novatian
* Cyprian

Constantine to
Pope Gregory I

* Eusebius
* Athanasius of Alexandria
* Arianism
* Pelagianism
* Nestorianism
* Monophysitism
* Ephrem the Syrian
* Hilary of Poitiers
* Cyril of Jerusalem
* Basil of Caesarea
* Gregory of Nazianzus
* Gregory of Nyssa
* Ambrose
* John Chrysostom
* Jerome
* Augustine of Hippo
* John Cassian
* Orosius
* Cyril of Alexandria
* Peter Chrysologus
* Pope Leo I
* Boethius
* Pseudo-Dionysius the Areopagite
* Pope Gregory I

Early Middle Ages|

* Isidore of Seville
* John Climacus
* Maximus the Confessor
* Monothelitism
* Ecthesis
* Bede
* John of Damascus
* Iconoclasm
* Transubstantiation dispute
* Predestination disputes
* Paulinus II of Aquileia
* Alcuin
* Benedict of Aniane
* Rabanus Maurus
* Paschasius Radbertus
* John Scotus Eriugena

High Middle Ages|

* Roscellinus
* Gregory of Narek
* Berengar of Tours
* Peter Damian
* Anselm of Canterbury
* Joachim of Fiore
* Peter Abelard
* Decretum Gratiani
* Bernard of Clairvaux
* Peter Lombard
* Anselm of Laon
* Hildegard of Bingen
* Hugh of Saint Victor
* Dominic de Guzmán
* Robert Grosseteste
* Francis of Assisi
* Anthony of Padua
* Beatrice of Nazareth
* Bonaventure
* Albertus Magnus
* Boetius of Dacia
* Henry of Ghent
* Thomas Aquinas
* Siger of Brabant
* Thomism
* Roger Bacon

Mysticism and reforms|

* Ramon Llull
* Duns Scotus
* Dante Alighieri
* William of Ockham
* Richard Rolle
* John of Ruusbroec
* Catherine of Siena
* Bridget of Sweden
* Meister Eckhart
* Johannes Tauler
* Walter Hilton
* The Cloud of Unknowing
* Heinrich Seuse
* Geert Groote
* Devotio Moderna
* Julian of Norwich
* Thomas à Kempis
* Nicholas of Cusa
* Marsilio Ficino
* Girolamo Savonarola
* Giovanni Pico della Mirandola

Reformation
Counter-Reformation

* Erasmus
* Thomas Cajetan
* Thomas More
* John Fisher
* Johann Eck
* Francisco de Vitoria
* Thomas of Villanova
* Ignatius of Loyola
* Francisco de Osuna
* John of Ávila
* Francis Xavier
* Teresa of Ávila
* Luis de León
* John of the Cross
* Peter Canisius
* Luis de Molina (Molinism)
* Robert Bellarmine
* Francisco Suárez
* Lawrence of Brindisi
* Francis de Sales

Baroque period to
French Revolution

* Tommaso Campanella
* Pierre de Bérulle
* Pierre Gassendi
* René Descartes
* Mary of Jesus of Ágreda
* António Vieira
* Jean-Jacques Olier
* Louis Thomassin
* Jacques-Bénigne Bossuet
* François Fénelon
* Cornelius Jansen (Jansenism)
* Blaise Pascal
* Nicolas Malebranche
* Giambattista Vico
* Alphonsus Liguori
* Louis de Montfort
* Maria Gaetana Agnesi
* Alfonso Muzzarelli
* Johann Michael Sailer
* Clement Mary Hofbauer
* Bruno Lanteri

19th century|

* Joseph Görres
* Félicité de La Mennais
* Luigi Taparelli
* Antonio Rosmini
* Ignaz von Döllinger
* John Henry Newman
* Henri Lacordaire
* Jaime Balmes
* Gaetano Sanseverino
* Giovanni Maria Cornoldi
* Wilhelm Emmanuel Freiherr von Ketteler
* Giuseppe Pecci
* Joseph Hergenröther
* Tommaso Maria Zigliara
* Matthias Joseph Scheeben
* Émile Boutroux
* Modernism
* Neo-scholasticism
* Léon Bloy
* Désiré-Joseph Mercier
* Friedrich von Hügel
* Vladimir Solovyov
* Marie-Joseph Lagrange
* George Tyrrell
* Maurice Blondel
* Thérèse of Lisieux

20th century|

* G. K. Chesterton
* Reginald Garrigou-Lagrange
* Joseph Maréchal
* Pierre Teilhard de Chardin
* Jacques Maritain
* Étienne Gilson
* Ronald Knox
* Georges Bernanos
* Dietrich von Hildebrand
* Gabriel Marcel
* Marie-Dominique Chenu
* Romano Guardini
* Edith Stein
* Fulton Sheen
* Henri de Lubac
* Dorothy Day
* Henri Daniel-Rops
* Jean Guitton
* Josemaría Escrivá
* Nouvelle théologie
* Karl Rahner
* Yves Congar
* Bernard Lonergan
* Emmanuel Mounier
* Jean Daniélou
* Hans Urs von Balthasar
* Marcel Lefebvre
* Frederick Copleston
* Alfred Delp
* Edward Schillebeeckx
* Thomas Merton
* René Girard
* Hans Küng
* Johann Baptist Metz
* Jean Vanier
* Henri Nouwen

21st century|

* Pope John Paul II
* Alice von Hildebrand
* Carlo Maria Martini
* Pope Benedict XVI
* Gustavo Gutiérrez
* Alasdair MacIntyre
* Walter Kasper
* Raniero Cantalamessa
* Michał Heller
* Peter Kreeft
* Jean-Luc Marion
* Tomáš Halík
* Aidan Nichols
* Scott Hahn

* Catholicism portal

* v
* t
* e

Catholic philosophy

Ethics|

* Cardinal virtues
* Divine command
* Just price
* Just war
* Probabilism
* Natural law
* Personalism
* Seven virtues
* Social teaching
* Option for the poor
* Social mortgage
* Theological virtues
* Virtue ethics

Schools|

| Medieval|

* Augustinianism
* Scholasticism
* Thomism
* Scotism
* Occamism

|

Modern|

* Salamanca
* Christian humanism
* Cartesianism
* Molinism
* Neo-scholasticism
* Analytical Thomism

Universals|

* Augustinian realism
* Nominalism
* Conceptualism
* Moderate realism
* Scotistic realism

Other|

* Theological intellectualism
* Theological voluntarism
* Foundationalism

Philosophers|

* Abelard
* Adler
* Albertus
* Alcuin
* Anscombe
* Anselm
* Aquinas
* Augustine
* Bacon
* Boethius
* Bonaventure
* Chateaubriand
* Chesterton
* Clement
* Cusa
* Descartes
* Dionysius
* Erasmus
* Eriugena
* Ficino
* Gassendi
* Isidore
* Krasicki
* Llull
* Lombard
* MacIntyre
* Maistre
* Malebranche
* Maritain
* Montaigne
* More
* Newman
* Occam
* Pascal
* Pico
* Rahner
* Ratzinger
* Scheler
* Scotus
* Stein
* Suárez
* Wojtyła

Concepts|

* Actus Essendi
* Actus primus
* Actus purus
* Aevum
* Augustinian values
* Cardinal virtues
* Cartesian dualism
* Cogito, ergo sum
* Dehellenization
* Differentia
* Disputation
* Divine illumination
* Double truth
* Evil demon
* Formal distinction
* Guardian angel
* Haecceity
* Head of a pin
* Homo unius libri
* Infused righteousness
* Memento mori
* Occam's razor
* Ontological argument
* Pascal's wager
* Peripatetic axiom
* Principle of double effect
* Quiddity
* Quinque viae
* Rota Fortunae
* Seven deadly sins
* Theodicy
* Augustinian
* Irenaean
* Trademark argument
* Univocity
* Utopia

Related|

* Catholic theology
* Platonism
* Aristotelianism
* Neoplatonism
* Islamic philosophy
* Doctor of the Church
* Renaissance
* Rationalism
* Empiricism
* Phenomenology

* Catholicism portal
* Philosophy portal

* v
* t
* e

Seven virtues in Christian ethics

Four
cardinal virtues|

* Prudence (Prudentia)
* Justice (Iustitia)
* Fortitude (Fortitudo)
* Temperance (Temperantia)

* Sources: Plato
* Republic, Book IV
* Cicero
* Ambrose
* Augustine of Hippo
* Thomas Aquinas

Faith, Hope and Love, as portrayed by Mary Lizzie Macomber (1861–1916)

Three
theological virtues|

* Faith (Fides)
* Hope (Spes)
* Love (Caritas)

* Sources: Paul the Apostle
* 1 Corinthians 13

Seven lively virtues
versus
Seven deadly sins|

* Chastity (Castitas)
* Temperance (Temperantia)
* Charity (Caritas)
* Diligence (Diligentia)
* Kindness (Humanitas)
* Patience (Patientia)
* Humility (Humilitas)

* Lust (Luxuria)
* Gluttony (Gula)
* Greed (Avaritia)
* Sloth (Acedia)
* Wrath (Ira)
* Envy (Invidia)
* Pride (Superbia)

* Source: Prudentius, Psychomachia

* People: Evagrius Ponticus
* John Cassian
* Pope Gregory I
* Dante Alighieri
* Peter Binsfeld

Related concepts|

* Ten Commandments
* Great Commandment
* Eschatology
* Sin
* Original sin
* Old Covenant
* Hamartiology

* Christian philosophy

* v
* t
* e

Saints of the Catholic Church

Dicastery for the Causes of Saints
Stages of canonization: Servant of God →  Venerable →  Blessed →  Saint

Virgin Mary|

* Mother of God (Theotokos)
* Immaculate Conception
* Perpetual virginity
* Assumption
* Marian apparition
* Titles of Mary
* Joseph (husband)

Apostles|

* Andrew
* Barnabas
* Bartholomew
* James of Alphaeus
* James the Great
* John
* Jude
* Matthew
* Matthias
* Paul
* Peter
* Philip
* Simon
* Thomas

Archangels|

* Gabriel
* Michael in the Catholic Church
* Raphael

Confessors|

* Anatolius
* Anthony of Kiev
* Athanasius the Confessor
* Chariton the Confessor
* Dominic
* Edward the Confessor
* Francis of Assisi
* Francis Borgia
* Homobonus
* John Henry Newman
* Lazarus Zographos
* Louis Bertrand
* Martin de Porres
* Martin of Tours
* Maximus the Confessor
* Michael of Synnada
* Paphnutius the Confessor
* Paul I of Constantinople
* Peter Claver
* Salonius
* Sergius of Radonezh
* Theophanes the Confessor
* Pio of Pietrelcina

Disciples|

* Apollos
* Mary of Bethany
* Mary Magdalene
* Priscilla and Aquila
* Silvanus
* Stephen
* Timothy
* Titus
* Seventy disciples

Doctors of the Church|

* Gregory the Great
* Ambrose
* Augustine of Hippo
* Jerome
* John Chrysostom
* Basil of Caesarea
* Gregory of Nazianzus
* Athanasius of Alexandria
* Cyril of Alexandria
* Cyril of Jerusalem
* John of Damascus
* Bede the Venerable
* Ephrem the Syrian
* Thomas Aquinas
* Bonaventure
* Anselm of Canterbury
* Isidore of Seville
* Peter Chrysologus
* Leo the Great
* Peter Damian
* Bernard of Clairvaux
* Hilary of Poitiers
* Alphonsus Liguori
* Francis de Sales
* Peter Canisius
* John of the Cross
* Robert Bellarmine
* Albertus Magnus
* Anthony of Padua
* Lawrence of Brindisi
* Teresa of Ávila
* Catherine of Siena
* Thérèse of Lisieux
* John of Ávila
* Hildegard of Bingen
* Gregory of Narek
* Irenaeus
* John Henry Newman

Evangelists|

* Matthew
* Mark
* Luke
* John

Church
Fathers|

* Alexander of Alexandria
* Alexander of Jerusalem
* Ambrose of Milan
* Anatolius
* Athanasius of Alexandria
* Augustine of Hippo
* Caesarius of Arles
* Caius
* Cappadocian Fathers
* Clement of Alexandria
* Clement of Rome
* Cyprian of Carthage
* Cyril of Alexandria
* Cyril of Jerusalem
* Damasus I
* Desert Fathers
* Desert Mothers
* Dionysius of Alexandria
* Dionysius of Corinth
* Dionysius
* Ephrem the Syrian
* Epiphanius of Salamis
* Fulgentius of Ruspe
* Gregory the Great
* Gregory of Nazianzus
* Gregory of Nyssa
* Hilary of Poitiers
* Hippolytus of Rome
* Ignatius of Antioch
* Irenaeus of Lyons
* Isidore of Seville
* Jerome of Stridonium
* John Chrysostom
* John of Damascus
* Maximus the Confessor
* Melito of Sardis
* Quadratus of Athens
* Papias of Hierapolis
* Peter Chrysologus
* Polycarp of Smyrna
* Theophilus of Antioch
* Victorinus of Pettau
* Vincent of Lérins
* Zephyrinus

Martyrs|

* Abda and Abdisho
* Boris and Gleb
* Charles de Foucauld
* Canadian Martyrs
* Carthusian Martyrs
* Child Martyrs of Tlaxcala
* Christina of Persia
* Dominguito del Val
* Devasahayam Pillai
* Dismas the Good Thief
* Forty Martyrs of England and Wales
* Four Crowned Martyrs
* Gerard of Csanád
* Great Martyr
* The Holy Innocents
* Irish Martyrs
* John Fisher
* Korean Martyrs
* Lorenzo Ruiz
* Martyrs of Lübeck
* Luigi Versiglia
* Martyrology
* Martyrs of Albania
* Martyrs of Algeria
* Martyrs of Cajonos
* Martyrs of Compiègne
* Martyrs of Drina
* Martyrs of China
* Martyrs of Gorkum
* Martyrs of Japan
* 21 Martyrs of Libya
* Martyrs of La Rioja
* Martyrs of Damascus
* Martyrs of Laos
* Martyrs of Natal
* Martyrs of Otranto
* Martyrs of Prague
* Martyrs of Sandomierz
* Martyrs of the Spanish Civil War
* Martyrs of Zenta
* Maximilian Kolbe
* Óscar Romero
* Pedro Calungsod
* Perpetua and Felicity
* Peter Chanel
* Pietro Parenzo
* Philomena
* Saints of the Cristero War
* Stephen
* Teresa Benedicta of the Cross
* Titus Brandsma
* 17 Thomasian Martyrs
* Thomas Becket
* Thomas More
* Three Martyrs of Chimbote
* Ulma Family
* Uganda Martyrs
* Vietnamese Martyrs
* Valentine of Rome
* Victor and Corona
* Zanitas and Lazarus of Persia

Missionaries|

* Ansgar
* Augustine of Canterbury
* Boniface
* Cyril and Methodius
* Damien of Molokai
* Evermode of Ratzeburg
* Francis Xavier
* François de Laval
* Gregory the Illuminator
* Junípero Serra
* Nino of Georgia
* Patrick of Ireland
* Remigius
* Sava of Serbia

Patriarchs|

* Adam
* Abel
* Abraham
* Isaac
* Jacob
* Joseph
* Joseph (father of Jesus)
* David
* Noah
* Solomon
* Matriarchs

Popes|

* Adeodatus I
* Adeodatus II
* Adrian III
* Agapetus I
* Agatho
* Alexander I
* Anacletus
* Anastasius I
* Anicetus
* Anterus
* Benedict II
* Boniface I
* Boniface IV
* Caius
* Callixtus I
* Celestine I
* Celestine V
* Clement I
* Cornelius
* Damasus I
* Dionysius
* Eleuterus
* Eugene I
* Eusebius
* Eutychian
* Evaristus
* Fabian
* Felix I
* Felix III
* Felix IV
* Gelasius I
* Gregory I
* Gregory II
* Gregory III
* Gregory VII
* Hilarius
* Hormisdas
* Hyginus
* Innocent I
* John I
* John XXIII
* John Paul II
* Julius I
* Leo I
* Leo II
* Leo III
* Leo IV
* Leo IX
* Linus
* Lucius I
* Marcellinus
* Marcellus I
* Mark
* Martin I
* Miltiades
* Nicholas I
* Paschal I
* Paul I
* Paul VI
* Peter
* Pius I
* Pius V
* Pius X
* Pontian
* Sergius I
* Silverius
* Simplicius
* Siricius
* Sixtus I
* Sixtus II
* Sixtus III
* Soter
* Stephen I
* Stephen IV
* Sylvester I
* Symmachus
* Telesphorus
* Urban I
* Victor I
* Vitalian
* Zachary
* Zephyrinus
* Zosimus

Prophets|

* Agabus
* Amos
* Anna
* Baruch ben Neriah
* David
* Elijah
* Ezekiel
* Habakkuk
* Haggai
* Hosea
* Isaiah
* Jeremiah
* Job
* Joel
* John the Baptist
* Jonah
* Judas Barsabbas
* Malachi
* Melchizedek
* Micah
* Moses
* Nahum
* Obadiah
* Samuel
* Seven Maccabees and their mother
* Simeon
* Zechariah (prophet)
* Zechariah (NT)
* Zephaniah

Virgins|

* Agatha of Sicily
* Agnes of Rome
* Angela of the Cross
* Æthelthryth
* Bernadette Soubirous
* Catherine of Bologna
* Brigid of Kildare
* Catherine Labouré
* Catherine of Siena
* Cecilia
* Clare of Assisi
* Eulalia of Mérida
* Euphemia
* Faustina Kowalska
* Faustina and Liberata of Como
* Genevieve
* Hiltrude of Liessies
* Joan of Arc
* Josephine Bakhita
* Kateri Tekakwitha
* Lucy of Syracuse
* Maria Goretti
* María de las Maravillas de Jesús
* Narcisa de Jesús
* Patricia of Naples
* Rosalia
* Rose of Lima
* Teresa of the Andes
* Teresa of Calcutta
* Trasilla and Emiliana
* Ubaldesca Taccini

See also|

* Calendar of saints
* Four Holy Marshals
* Fourteen Holy Helpers
* Martyr of charity
* Military saints
* Athleta Christi
* Miles Christianus
* Church Militant
* Seven Champions
* Venerated couples
* Virtuous pagan

* Catholic Church portal
* Saints portal

* v
* t
* e

History of the Catholic Church

General|

* History of the Catholic Church
* By country or region
* Ecclesiastical history
* Timeline
* Papacy
* Papal primacy
* Catholic ecumenical councils
* First seven
* Catholic Bible
* Biblical canon
* Vulgate
* Crusading movement
* History of the Roman Curia
* Religious institutes
* Christian monasticism
* Catholic culture
* Art
* Role in civilization
* Vatican City
* Papal States
* Latin Church
* Eastern Catholic Churches

Early Church
(30–325/476)|

| Origins and
Apostolic Age (30–100)|

* Jesus
* Ministry
* Crucifixion
* Resurrection
* Great Commission
* Holy Spirit
* Mary
* John the Baptist
* Apostles in the New Testament
* Commissioning
* Peter
* John
* Paul
* Stephen
* Council of Jerusalem
* Split with Judaism
* New Testament
* Background
* Gospels
* Acts
* Pauline epistles
* General epistles
* Revelation

|

Ante-Nicene period (100–325)|

* Persecution
* Church Fathers
* Apostolic Fathers
* Pope Clement I
* Polycarp
* Ignatius
* Irenaeus
* Justin Martyr
* Canon
* Tertullian
* Origen

Late antiquity
(313–476)|

| Great Church
(180–451)
Roman
state church
(380–451)|

* Constantine the Great
* Christianity
* Arian controversy
* Archbasilica of Saint John Lateran
* Old St. Peter's Basilica
* First Council of Nicaea
* Pope Sylvester I
* First Council of Constantinople
* Biblical canon
* Jerome
* Vulgate
* Council of Ephesus
* Council of Chalcedon

|

Early Middle Ages|

* Benedict of Nursia
* Monasticism
* Second Council of Constantinople
* Pope Gregory I
* Gregorian chant
* Third Council of Constantinople
* Saint Boniface
* Byzantine Iconoclasm
* Second Council of Nicaea
* Charlemagne
* Pope Leo III
* Fourth Council of Constantinople
* East–West Schism

High Middle Ages|

* Pope Urban II
* Investiture Controversy
* Clash against the empire
* Crusades
* Universities
* Scholasticism
* First Council of the Lateran
* Second Council of the Lateran
* Third Council of the Lateran
* Pope Innocent III
* Latin Empire
* Francis of Assisi
* Fourth Council of the Lateran
* Inquisition
* First Council of Lyon
* Second Council of Lyon
* Bernard of Clairvaux

Late Middle Ages|

* Thomas Aquinas
* Pope Boniface VIII
* Western Schism
* Avignon Papacy
* Pope Clement V
* Council of Vienne
* Knights Templar
* Catherine of Siena
* Pope Alexander VI
* Age of Discovery

Protestant Reformation
Counter-Reformation

* Protestant Reformation
* Catholic Counter-Reformation
* Exsurge Domine
* Dissolution of the monasteries
* Council of Trent
* Thomas More
* Pope Leo X
* Society of Jesus
* Ignatius of Loyola
* Francis Xavier
* Pope Pius V
* Tridentine Mass
* Teresa of Ávila
* John of the Cross
* Peter Canisius
* Philip Neri
* Robert Bellarmine
* European wars of religion
* Thirty Years' War

Baroque period to the
French Revolution

* Pope Innocent XI
* Pope Benedict XIV
* Suppression of the Society of Jesus
* Age of Enlightenment
* Anti-clericalism
* Pope Pius VI
* Shimabara Rebellion
* Edict of Nantes
* Dechristianization of France during the French Revolution

19th century|

* Pope Pius VII
* Pope Pius IX
* United States
* Dogma of the Immaculate Conception of the Virgin Mary
* Our Lady of La Salette
* Our Lady of Lourdes
* First Vatican Council
* Papal infallibility
* Pope Leo XIII
* Mary of the Divine Heart
* Prayer of Consecration to the Sacred Heart
* Rerum novarum

20th century|

* Pope Pius X
* Our Lady of Fátima
* Persecutions of the Catholic Church and Pius XII
* Pope Pius XII
* Pope Pius XII 1942 consecration to the Immaculate Heart of Mary
* Dogma of the Assumption of the Virgin Mary
* Lateran Treaty
* Nazi Germany
* Mit brennender Sorge
* Pope John XXIII
* Pacem in terris
* Second Vatican Council
* Ecumenism
* Judaism
* Pope Paul VI (coronation)
* Pope John Paul I
* Mother Teresa
* USSR
* Pope John Paul II
* HIV/AIDS
* World Youth Day
* 1995

21st century|

* Sexual abuse scandal
* Islam
* World Youth Day
* 2000
* 2002
* 2005
* 2008
* 2011
* 2013
* 2016
* 2019
* 2023
* Pope Benedict XVI
* Pope Francis
* Laudato si'
* Patriarch Kirill
* COVID-19 pandemic
* Pope Leo XIV

* Vatican City portal
* Catholicism portal

Authority control databases

International|

* ISNI
* VIAF
* FAST
* WorldCat

National|

* Germany
* United States
* France
* BnF data
* Japan
* Italy
* Australia
* Czech Republic
* Spain
* 2
* Portugal
* Netherlands
* Norway
* Latvia
* Croatia
* Chile
* Greece
* 2
* Argentina
* Korea
* Sweden
* Poland
* Vatican
* Israel
* Finland
* Catalonia

Academics|

* CiNii
* zbMATH

Artists|

* ULAN
* MusicBrainz

People|

* Trove
* Italian People
* Deutsche Biographie
* DDB

Other|

* IdRef
* SNAC
* RISM
* Yale LUX

*[c.]: circa
*[v]: View this template
*[t]: Discuss this template
*[e]: Edit this template