Justice is in subjects as well as in rulers.
Aquinas, Thomas. 13th Century.
A man has free choice to the extent that he is rational.
Aquinas, Thomas. 13th Century.
All that is true, by whomsoever it has been said has its origin in the Spirit.
Aquinas, Thomas. 13th Century.
All the efforts of the human mind cannot exhaust the essence of a single fly.
Aquinas, Thomas. 13th Century.
As regards the individual nature, woman is defective and misbegotten, for the active power of the male seed tends to the production of a perfect likeness in the masculine sex; while the production of a woman comes from defect in the active power..
Aquinas, Thomas. 13th Century.
Because of the diverse conditions of humans, it happens that some acts are virtuous to some people, as appropriate and suitable to them, while the same acts are immoral for others, as inappropriate to them.
Aquinas, Thomas. 13th Century.
Because philosophy arises from awe, a philosopher is bound in his way to be a lover of myths and poetic fables. Poets and philosophers are alike in being big with wonder.
Aquinas, Thomas. 13th Century.
Better to illuminate than merely to shine, to deliver to others contemplated truths than merely to contemplate.
Aquinas, Thomas. 13th Century.
Beware of the person of one book.
Aquinas, Thomas. 13th Century.
By nature all men are equal in liberty, but not in other endowments.
Aquinas, Thomas. 13th Century.
Clearly the person who accepts the Church as an infallible guide will believe whatever the Church teaches.
Aquinas, Thomas. 13th Century.
Distinctions drawn by the mind are not necessarily equivalent to distinctions in reality.
Aquinas, Thomas. 13th Century.
Every judgement of conscience, be it right or wrong, be it about things evil in themselves or morally indifferent, is obligatory, in such wise that he who acts against his conscience always sins.
Aquinas, Thomas. 13th Century.
Faith has to do with things that are not seen and hope with things that are not at hand.
Aquinas, Thomas. 13th Century.
Sorrow can be alleviated by good sleep, a bath and a glass of wine.
Aquinas, Thomas. 13th Century.
Temperance is simply a disposition of the mind which binds the passion.
Aquinas, Thomas. 13th Century.
That the saints may enjoy their beatitude and the grace of God more abundantly they are permitted to see the punishment of the damned in hell.
Aquinas, Thomas. 13th Century.
The highest manifestation of life consists in this: that a being governs its own actions. A thing which is always subject to the direction of another is somewhat of a dead thing.
Aquinas, Thomas. 13th Century.
The knowledge of God is the cause of things. For the knowledge of God is to all creatures what the knowledge of the artificer is to things made by his art.
Aquinas, Thomas. 13th Century.
The principal act of courage is to endure and withstand dangers doggedly rather than to attack them.
Aquinas, Thomas. 13th Century.
The test of the artist does not lie in the will with which he goes to work, but in the excellence of the work he produces.
Aquinas, Thomas. 13th Century.
The theologian considers sin mainly as an offence against God; the moral philosopher as contrary to reasonableness.
Aquinas, Thomas. 13th Century.
The things that we love tell us what we are.
Aquinas, Thomas. 13th Century.
The truth of our faith becomes a matter of ridicule among the infidels if any Catholic, not gifted with the necessary scientific learning, presents as dogma what scientific scrutiny shows to be false.
Aquinas, Thomas. 13th Century.
There is nothing on this earth more to be prized than true friendship.
Aquinas, Thomas. 13th Century.
Three conditions are necessary for Penance: contrition, which is sorrow for sin, together with a purpose of amendment; confession of sins without any omission; and satisfaction by means of good works.
Aquinas, Thomas. 13th Century.
Wonder is the desire for knowledge.
Aquinas, Thomas. 13th Century.
Whatever is received is received according to the nature of the recipient.
Aquinas, Thomas. 13th Century.
Well-ordered self-love is right and natural.
Aquinas, Thomas. 13th Century.
We can't have full knowledge all at once. We must start by believing; then afterwards we may be led on to master the evidence for ourselves.
Aquinas, Thomas. 13th Century.
To one who has faith, no explanation is necessary. To one without faith, no explanation is possible.
Aquinas, Thomas. 13th Century.
To live well is to work well, to show a good activity.
Aquinas, Thomas. 13th Century.
To bear with patience wrongs done to oneself is a mark of perfection, but to bear with patience wrongs done to someone else is a mark of imperfection and even of actual sin.
Aquinas, Thomas. 13th Century.
There is but one Church in which men find salvation, just as outside the ark of Noah it was not possible for anyone to be saved.
Aquinas, Thomas. 13th Century.
All that I have written seems like straw to me.
Aquinas, Thomas. 13th Century.
Everything I have written seems like straw by comparison with what I have seen and what has been revealed to me.
Aquinas, Thomas. 13th Century.
Down in adoration falling,
Lo! the sacred Host we hail;
Lo! o'er ancient forms departing,
Newer rites of grace prevail;
Faith for all defects supplying,
Where the feeble senses fail.
Aquinas, Thomas Pange, Lingua. Stanza 5, 13th Century.
Pange, lingua, gloriosi
Corporis mysterium
Sanguinisque pretiosi,
Quem in mundi pretium
Fructus ventris generosi
Rex effudit gentium.
Sing, my tongue, the Savior's glory,
Of His Flesh the mystery sing;
Of the Blood, all price exceeding,
Shed by our immortal King.
Aquinas, Thomas Pange, Lingua. Stanza 1, 13th Century.
If... the motion of the earth were circular, it would be violent and contrary to nature, and could not be eternal, since ... nothing violent is eternal .... It follows, therefore, that the earth is not moved with a circular motion.
Commentaria in libros Aristotelis de caelo et mundo. 13th Century.
Reason in man is rather like God in the world.
Aquinas, Thomas Opuscule II, De Regno 13th Century.
Three things are necessary for the salvation of man: to know what he ought to believe; to know what he ought to desire; and to know what he ought to do.
Two Precepts of Charity (1273) 13th Century.
O saving Victim, opening wide
The gate of heaven to man below,
Our foes press on from every side,
Thine aid supply, Thy strength bestow.
Aquinas, Thomas Verbum Supernum Prodiens. Stanza 5, 13th Century.
Thus Angels' Bread is made
The Bread of man today:
The Living Bread from Heaven
With figures doth away:
O wondrous gift indeed!
The poor and lowly may
Upon their Lord and Master feed.
Aquinas, Thomas Sacris Solemniis Juncta Sint Gaudia. Stanza 6, 13th Century.
It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason:
Aquinas, Thomas. Summa Thologica, Prima Pars. Question I, Article 1, 13th century.
ACCORDING to established popular usage, which the Philosopher considers should be our guide in the naming of things, they are called 'wise' who put things in their right* order and control them well. Now, in all things that are to be controlled and put in order to an end, the measure of control and order must be taken from the end in view; and the proper end of everything is something good. Hence we see in the arts that art A governs and, as it were, lords it over art B, when the proper end of art B belongs to A.* Thus the art of medicine lords it over the art of the apothecary, because health, the object of medicine, is the end of all drugs that the apothecary's art compounds. These arts that lord it over others are called 'master-building,' or 'masterful arts'; and the 'master-builders' who practise them arrogate to themselves the name of 'wise men.' But because these persons deal with the ends in view of certain particular things, without attaining to the general end of all things, they are called 'wise in this or that particular thing,' as it is said, 'As a wise architect I have laid the foundation' (I Cor. iii, 10); while the name of 'wise' without qualification is reserved for him alone who deals with the last end of the universe, which is also the first beginning of the order of the universe. Hence, according to the Philosopher, it is proper to the wise man to consider the highest causes.
Aquinas, Thomas Summa Contra Gentiles. Book I, Chapter 1, 13th Century.
[...] [O]n two accounts it is difficult to proceed against each particular error: first, because the sacrilegious utterances of our various erring opponents are not so well known to us as to enable us to find reasons, drawn from their own words, for the confutation of their errors: for such was the method of the ancient doctors in confuting the errors of the Gentiles, whose tenets they were readily able to know, having either been Gentiles themselves, or at least having lived among Gentiles and been instructed in their doctrines. Secondly, because some of them, as Mohammedans and Pagans, do not agree with us in recognising the authority of any scripture, available for their conviction, as we can argue against the Jews from the Old Testament, and against heretics from the New. But these receive neither: hence it is necessary to have recourse to natural reason, which all are obliged to assent to. But in the things of God natural reason is often at a loss.
Summa Contra Gentiles. Book I, Chapter 2, 13th century.
THE Divine Wisdom, that knows all things most fully, has deigned to reveal these her secrets to men, and in proof of them has displayed works beyond the competence of all natural powers, in the wonderful cure of diseases, in the raising of the dead, and what is more wonderful still, in such inspiration of human minds as that simple and ignorant persons, filled with the gift of the Holy Ghost, have gained in an instant the height of wisdom and eloquence.* By force of the aforesaid proof, without violence of arms, without promise of pleasures, and, most wonderful thing of all, in the midst of the violence of persecutors, a countless multitude, not only of the uneducated but of the wisest men, flocked to the Christian faith, wherein doctrines are preached that transcend all human understanding, pleasures of sense are restrained, and a contempt is taught of all worldly possessions. That mortal minds should assent to such teaching is the greatest of miracles, and a manifest work of divine inspiration leading men to despise the visible and desire only invisible goods. Nor did this happen suddenly nor by chance, but by a divine disposition, as is manifest from the fact that God foretold by many oracles of His prophets that He intended to do this. The books of those prophets are still venerated amongst us, as bearing testimony to our faith. This argument is touched upon in the text: Which (salvation) having begun to be uttered by the Lord, was confirmed by them that heard him even unto us, God joining in the testimony by signs and portents and various distributions of the Holy Spirit (Heb. ii, 3, 4). This so wonderful conversion of the world to the Christian faith is so certain a sign of past miracles, that they need no further reiteration, since they appear evidently in their effects. It would be more wonderful than all other miracles, if without miraculous signs the world had been induced by simple and low-born men to believe truths so arduous, to do works so difficult, to hope for reward so high. And yet even in our times God ceases not through His saints to work miracles for the confirmation of the faith.
Aquinas, Thomas Summa Contra Gentiles. Book I, Chapter 6, 13th Century.
What is natural cannot be changed while nature remains.* But contrary opinions cannot be in the same mind at the same time: therefore no opinion or belief is sent to man from God contrary to natural knowledge. And therefore the Apostle says: The word is near in thy heart and in thy mouth, that is, the word of faith which we preach (Rom. x, 8). But because it surpasses reason it is counted by some as contrary to reason, which cannot be. To the same effect is the authority of Augustine (Gen. ad litt. ii, 18) : " What truth reveals can nowise be contrary to the holy books either of the Old or of the New Testament." Hence the conclusion is evident, that any arguments alleged against the teachings of faith do not proceed logically from first principles of nature, principles of themselves known, and so do not amount to a demonstration; but are either probable reasons or sophistical; hence room is left for refuting them.
Aquinas, Thomas Summa Contra Gentiles. Book I, Chapter 7, 13th Century.
Those truths are self-evident which are recognised at once, as soon as the terms in which they are expressed are known. Such a truth is the assertion that God exists: for by the name 'God' we understand something greater than which nothing can be thought. This notion is formed in the understanding by whoever hears and understands the name 'God,' so that God must already exist at least in the mind. Now He cannot exist in the mind only: for what is in the mind and in reality is greater than that which is in the mind only; but nothing is greater than God, as the very meaning of the name shows: it follows that the existence of God is a self evident truth, being evidenced by the mere meaning of the name.
Aquinas, Thomas Summa contra gentiles. Book 1, Chap.10, 13th Century.
[…] the believer and the philosopher consider creatures differently. The philosopher considers what belongs to their proper natures, while the believer considers only what is true of creatures insofar as they are related to God, for example, that they are created by God and are subject to him, and the like."
Aquinas, Thomas Summa contra gentiles. Book II, Chap. 4, 13th Century.
EVIL is the privation of good: hence the order and difference of punishments must be according to the difference and order of good things. The chief good and final end of man is happiness: the higher good for him then is that which comes nearer to this end. Coming nearest to it of all is virtue, and whatever else advances man to good acts leading to happiness: next is a due disposition of reason and of the powers subject to it: after that, soundness of bodily health, which is necessary to unfettered action: lastly, exterior goods, as accessory aids to virtue.* The greatest punishment therefore for man will be exclusion from happiness: after that, the privation of virtue, and of any perfection of supernatural (supernaturalium) powers in his soul for doing well: then the disorder of the natural powers of his soul: after that, the harm of his body; and finally the taking away of exterior goods.
Aquinas, Thomas Summa contra gentiles. Book III, Chap. 142, 13th Century.
But that predestination and election have no cause in any human merits may be shown, not only by the fact that the grace of God, an effect of predestination, is not preceded by any merits, but precedes all merit, but also by this further fact, that the divine will and providence is the first cause of all things that are made. Nothing can be cause of the will and providence of God; although of the effects of providence, and of the effects of predestination, one effect may be cause of another.* For who hath first given to him, and recompense shall be made him? For if him and by him and in him are all things: to him be glory forever, Amen (Rom. xi, 35, 36).
Aquinas, Thomas Summa contra gentiles. Book III, Chap. 164, 13th Century.
THE death of Christ is the universal cause of man's salvation: but a universal cause has to be applied to particular effects. Thus it was found necessary for certain remedies to be administered to men by way of bringing Christ's death into proximate connexion with them. Such remedies are the Sacraments of the Church. And these remedies had to be administered with certain visible signs: -- first, because God provides for man, as for other beings, according to his condition; and it is the condition of man's nature to be led through sensible things to things spiritual and intelligible: secondly, because instruments must be proportioned to the prime cause; and the prime and universal cause of man's salvation is the Word Incarnate: it was convenient therefore that the remedies, through which that universal cause reaches men, should resemble the cause in this, that divine power works invisibly through visible signs.
Aquinas, Thomas Summa contra gentiles. Book IV, Chap. 56, 13th Century.
STILL we must not suppose, what some have thought, that female sex has no place in the bodies of the risen Saints. For since resurrection means the reparation of the defects of nature, nothing of what makes for the perfection of nature will be withdrawn from the bodies of the risen. Now among other organs that belong to the integrity of the human body are those which minister to generation as well in male as in female. These organs therefore will rise again in both. Nor is this conclusion impaired by the fact that there will be no longer any use of these organs (Chap. LXXXIII). If that were any ground for their absence from the risen body, all the organs bearing on digestion and nutrition should be absent, for there will not be any use for them either: thus great part of the organs proper to man would be wanting in the risen body. We conclude that all such organs will be there, even organs of which the function has ceased: these will not be there without a purpose, since they will serve to make up the restored integrity of the natural body.
Aquinas, Thomas Summa contra gentiles. Book IV, Chap. 88, 13th Century.
THERE is a twofold retribution for the things that a man has done in life, one for his soul immediately upon its separation from the body, another at the resurrection of the body. The first retribution is to individuals severally, as individuals severally die: the second is to all men together, as all men shall rise together. Therefore there must be a twofold judgement: one of individuals, regarding the soul; another a general judgement, rendering to all men their due in soul and body. And because Christ in His Humanity, wherein He suffered and rose again, has merited for us resurrection and life everlasting, it belongs to Him to exercise that judgement whereby risen men are rewarded or punished, for so it is said of Him: He hath given him authority to exercise judgement, because he is the Son of Man (John v, 27). And further, since in the last judgement there will be question of the reward or punishment of persons present in visible bodily shape, it is fitting for that judgement to be a visible process. Hence Christ will take His seat as judge in human shape, so that all can see Him, good and bad. But the vision of His Godhead, which makes men blessed, will be visible only to the good. As for the judgement of souls, that is an invisible process, dealing with invisible beings.
Aquinas, Thomas Summa contra gentiles. Book IV, Chap. 96, 13th Century.
Source: European Graduate School (EGS)
