A Translation of the of St Thomas Aquinas, with Accompanying Notes.

He was born in an Italian castle to "Count Lundulf" of Aquino (though he was probably not a count) and Lundulf's wife, Theodora. At age 5, the pudgy boy was sent to the school at the nearby monastery of Monte Cassino (a community founded by Benedict seven centuries earlier). At age 14, Thomas went to the University of Naples, where his Dominican teacher so impressed him that Thomas decided he, too, would join the new, study-oriented Dominican order.

Thomas Aquinas: A Handbook for Peeping Thomists, 49–56.

Thomas Aquinas on the Epistles and Gospels of the Sundays and Feast Days (Advent to Easter) (St.

Saint Thomas Aquinas (Stanford Encyclopedia of Philosophy)

Given this consequence, Thomas's adoption of the oppositeinterpretation—viz. that the agent intellect is, like thepossible intellect, a faculty of the human soul—may seem merelyan interested desire to enlist Aristotle's support for a position inharmony with Christian belief. Thomas is frequently said to havebaptized Aristotle, which seems to mean that he fitted him to theProcrustean bed of Christian doctrine. Of course, the full Christianview is not simply that the soul survives death but that it will bereunited with body, and Thomas nowhere suggests that there is anyintimation of this in Aristotle. Oddly enough, it is often friends ofThomas who suggest that he merely used Aristotle and was notchiefly concerned with what Aristotle might actually haveintended.

Thomas Aquinas (1224/6—1274) St

Now, in his interpretation of Aristotle's De anima Thomas defends a view that was as contested in his own time as it is almost an orphan in our own. Among the tenets of so-called Latin Averroism was the view, first held by Averroes, that the move from perceptive acts to intellection is not one from a lower to a higher set of capacities or faculties of the human soul. Aristotle contrasts intellection with perception, and argues that the former does not employ a sense organ because it displays none of the characteristics of perception which does employ an organ. Thus insofar as sensation can be said to be in some respects material and in others immaterial,intellection is said to be completely immaterial. But on the Latin-Averroistic view, Aristotle is not thus referring to another capacity of the human soul, the intellect, but, rather, referring to a separate entity thanks to whose action human beings engage in what we call thinking. But the cause of this, the agent intellect, is not a faculty of the soul. (Aristotle had distinguished at least two intellects, a possible and an agent.) The proof for incorruptibility which results from an activity that does not employ a corporeal organ is therefore a statement about the incorruptibility of this separate entity, not a basis for arguing that each human soul is incorruptible because it has the capacity to perform incorporeal activities. The Latin-Averroists consequently denied that Aristotle taught personal immortality.

Thomas Aquinas upon the Epistles and Gospels for the Sundays of the Christian Year, to Which Are Appended the Festival Homilies. 2d ed.
On this Feast of St. Thomas Aquinas, we’ve compiled 5 posts that relate to this great saint, & “Common Doctor” of the Church.

St. Thomas Aquinas College | NYC Metro Area

Thomas was born in 1225 at Roccasecca, a hilltop castle from which the great Benedictine abbey of Montecassino is not quite visible, midway between Rome and Naples. At the age of five, he was entered atMontecassino where his studies began. When the monastery became a battle site—not for the last time—Thomas was transferred by his family to the University of Naples. It was here that he came into contact with the “new” Aristotle and with the Order of Preachers or Dominicans, a recently founded mendicant order. He became a Dominican over the protests of his family and eventually went north to study, perhaps first briefly at Paris, then at Cologne with Albert the Great, whose interest in Aristotle strengthened Thomas's own predilections. Returned to Paris, he completed his studies, became a Master and for three years occupied one of the Dominican chairs in the Faculty of Theology. The next ten years were spent in various places in Italy, with the mobile papal court, at various Dominican houses, and eventually in Rome. From there he was called back to Paris to confront the controversy variously called Latin Averroism and Heterodox Aristotelianism. After this second three year stint, he was assigned to Naples. In 1274, on his way to the Council of Lyon, he fell ill and died on March 7 in the Cistercian abbey at Fossanova, which is perhaps twenty kilometers from Roccasecca.

‘A Translation of Thomas Aquinas’ .’ In his ‘Cosmic Structure and the Knowledge of God: Thomas Aquinas’ ’ 265–549.

St. Thomas Aquinas Parish - Fairfield, CT

The main lines of Aquinas’ theory of moral principles stronglysuggest that moral norms (precepts, standards) are specifications of“Good is to be done and pursued, and evil avoided”,specifications which so direct choice and action that each of theprimary goods (elements of human fulfillment) will be respected andpromoted to the extent required by the good of practicalreasonableness (bonum rationis). And what practicalreasonableness requires seems to be that each of the basic human goodsbe treated as what it truly is: a basic reason for action amongstother basic reasons whose integral directiveness is not to becut down or deflected by subrational passions. The principle of loveof neighbor as self and the Golden Rule immediately pick out oneelement in that integral directiveness. The other framework moralrules give moral direction by stating ways in which more or lessspecific types of choice are immediately or mediatelycontrary to some basic good. This appears to be Aquinas’simplicit method, as illustrated below (3.4).

Thomas Aquinas. New Haven: Yale University Press, 1951; reprinted with revisions as  Aristotelian Commentary Series, Notre Dame, Ind.:  1994.

St. Thomas Aquinas Catholic Secondary School

Moreover, when describing the first practical principles asself-evident, Aquinas emphasises that self-evidence is relative: whatis not obvious to some will be self-evident to those who have moreample experience and a better understanding of other aspects of thematter. And we should expect our understanding of first principles togrow as we come to understand more about the objects to which theyrefer and direct (e.g. knowledge, human life, marriage, etc.).