Summa Theologica by Thomas Aquinas [1, 1 ed.]

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GREAT BOOKS OF THE WESTERN WORLD ROBERT MAYNARD HUTCHINS, EDITOR IN CHIEF

I9. THOMAS AQUINAS: I

Mortimer J. Adler, Associate Editor M.embers of the Advisory Board.' Stringfellow Barr, Scott Buchanan, John Erskine, Clarence H. Faust, Alexander Meiklejohn, Joseph J. Schwab, Mark Van Doren. Editorial Consultants: A. F. B. Clark, F. L. Lucas, Walter Murdoch. Wallace Brockway, Executive Editor

THE

SUMMA THEOLOGICA OF SAINT THOMAS AQUINAS Translated by Fathers of the English Dominican Province Revised by Daniel J. Sullivan

VOLUME I

William Benton, Publisher

ENCYCLOPEDIA BRITANNICA, INC. CHICAGO • LONDON • TORONTO

The text of this edition is derived from the translation of The Summa Theologica by Fathers of the English Dominican Province by arrangement with Burns, Oates & Washbourne Ltd., London, and Benziger Brothers, Inc., New York.

The bibliographical footnotes and bibliography in this edition are derived from the Piana Edition of the Summa Theologiae published by the Dominican Fathers in Ottawa by arrangement with the Institute of Medieval Studies Albert le Grand of the University of Montreal. Copyright, 1941, by Col¬ lege Dominicain d’Ottawa.

Copyright in the united states of America, 1952, BY ENCYCLOPEDIA BRITANNICA, INC.

Copyright 1952. Copyright under international copyright union by ENCYCLOPEDIA BRITANNICA, INC. ALL RIGHTS RESERVED UNDER PAN AMERICAN COPYRIGHT CONVENTIONS BY ENCYCLOPEDIA BRITANNICA, INC.

BIOGRAPHICAL NOTE St.

Thomas Aquinas, c.

At the end of 1224 or the beginning of 1225 Thomas was born at Roccasecca, near Naples, in the ancestral castle of the counts of Aquino. He was the seventh and youngest son of Landulfo, the head of one of the most illustrious fami¬ lies of Southern Italy and nephew to Frederick Barbarossa. His mother. Countess Teodora Carracciolo, was a descendent of the Normans who wrested Sicily from the Saracens. Landulfo and his sons were closely involved in the struggle between Frederick II and the pope, and in 1229 they besieged and plundered the papal strong¬ hold of Monte Cassino. In connection with the peace settlement of the following year, Thomas, who was then in his fifth year, was sent to the Abbey as an oblate with the hope that he would one day become its abbot. His stay there lasted for nine years, during which he received his pre¬ liminary education. In 1239 the emperor again attacked Monte Cassino, and Thomas returned to his family. To continue his education Thomas attended the University of Naples, where he followed the course in liberal arts. While there he became ac¬ quainted with the Dominicans, who had opened a school of theology as part of the university. In 1244 Thomas, against the wishes of his fami¬ ly, took the habit of the Dominicans and set out for Paris with the master-general to study theol¬ ogy. His father had recently died, and his moth¬ er, in an effort to alter Thomas’ decision, sent her two elder sons from the imperial army to seize him and hold him prisoner. He did not ob¬ tain his release until the following year after the Dominicans had appealed to both the pope and the emperor and his family had discovered that nothing could shake his determination. Arriving in Paris in 1245, Thomas began his theology at the Dominican convent. His master there was Albert the Great, who was beginning to be known as the champion of Aristotle, whose complete works, recovered from Arabic sources, were coming into general use at the University of Paris. When Albert was appointed to organize a Dominican house of studies at Cologne in 1248, he took Thomas with him as his particular student. After four years more of study, Thomas

1225-1274

received his baccalaureate and, on the recom¬ mendation of his master, was sent back to Paris to teach and to prepare for becoming a master in theology. In 1252 Thomas entered upon the teaching career to which he was to devote the rest of his life and which was to involve him in every great intellectual conflict of the time. Beginning as a bachelor, he lectured upon the Scriptures and the basic theological text-book of the day, the Sentences of Peter Lombard. He enjoyed great popularity as a teacher. One of his students later recorded that “he introduced new articles into his lectures, founded a new and clear method of scientific investigation and synthesis, and devel¬ oped new proofs in his argumentation.” Al¬ though the university required that a master in theology be at least thirty-four years old, Thom¬ as, after a papal dispensation, was given his de¬ gree in 1256, when little more than thirty-one, and appointed to fill one of the two chairs al¬ lowed the Dominicans at the university. Almost immediately after entering upon his university career, Thomas was called upon to defend the right of the new religious orders to teach at the university. Thomas and his friend Bonaventure became respectively the spokes¬ men for the Dominicans and the Franciscans against the charges made by the secular clerics of the university. Besides providing written ref¬ utation of their accusations, Thomas showed by his own teaching that the religious orders had all the necessary qualifications. As part of his work at this period he held during the three academic years between 1256 and 1259 the two hundred and fifty-three scholastic disputations which constitute his treatise De veritate. It was also at this time that he began, perhaps at the request of the famous missionary, Raymond of Penafort, the Summa contra Gentiles. In 1259,after three years of theological teach¬ ing as a master at Paris, Thomas returned to Italy. He remained there nine years, residing first at the papal curia at Anagni and Orvieto, then at the Dominican convent in Rome, and again with the pope at Viterbo. Offers to make him archbishop of Naples or abbot of Monte v

BIOGRAPHICAL NOTE Cassino were turned down so that he might con¬ tinue his teaching. He commented on the Scrip¬ tures, lectured on canon law, at the request of the pope compiled the Catena Aurea of the glosses on the Gospels, and wrote a work aiming at the reconciliation of the Greek church with Rome. On the institution of the feast of Corpus Christi, he was chosen to provide its liturgical office, for which he wrote the hymns, Pange lingua gloriosi corporis mysterium, Sacris solemniis jimcta sint gandia, and the Verbnm supernum prodiens. Also with papal encouragement Thomas then began his exposition of the works of Aristotle. At the papal curia he met his con¬ frere, William of Moerbeke, who at the sugges¬ tion of Thomas began a new translation of Ar¬ istotle direct from the Greek. Aided by a good text, free of the corruptions that characterized the versions taken from the Arabic, Thomas be¬ tween 1265 and 1269 commented on thtPhysics, Metaphysics, On the Sold, Ethics, Politics, and the Posterior Analytics. At the beginning of 1269 Thomas was sud¬ denly called back to Paris, where the conflict over Aristotle was coming to a climax. His ac¬ tivity in large part consisted, on the one hand, in refuting the Latin Averroists of the Faculty of Arts who were presenting an Aristotelianism seemingly incompatible with Christianity, and, on the other, in combatting the Augustinians of the Theological Faculty who tended to look with disfavor upon the use of Aristotle in theology. Against the Averroists, Thomas wrote two trea¬ tises, De aeternitate mundi and De imitate intellectus, to prove that their work was not sound philosophically. He also continued his exposi¬ tion of the text of Aristotle. He had occasion to answer both Augustinians and Averroists while expounding his theological doctrine through

Scriptural commentaries, the many disputations he held at this time, and particularly the Summa Theologica, which he had begun in Italy in 1267. Thomas was recalled to Italy by his superiors in 1272 and charged with reorganizing all the theological courses of his order. Allowed the choice of location for his work, he returned to Naples. There at the university he lectured on the Psalms and St. Paul, commented on Aris¬ totle’s On the Heavens and On Generation and Corruption, and worked on the third part of the Summa. He also continued to write special treatises at the requests of his friends, as he had done throughout his life. At the very beginning of his career he had written for his fellow students the De ente et essentia; for the king of Cyprus he composed the De regimine principum; in the Platonic tradition he had commented on treatises of Boethius and the Liber de causis, which he showed was not a work of Aristotle; as his life drew to its close he com¬ posed numerous minor works on theology, in¬ cluding the Compendium theologiae. The writing career of Thomas came suddenly to an end on December 6, 1273. While saying mass that morning a great change came over him, and afterwards he ceased to write or dic¬ tate. Urged by his companion to complete the Summa, he replied: “I can do no more; such things have been revealed to me that all I have written seems as straw, and I now await the end of my life.” Early the following year he was appointed by Pope Gregory X to attend the Gen¬ eral Council of Lyons. Overcome by illness shortly after his departure from Naples, he re¬ tired to the Cistercian monastery of Fossanova. There he commented on the Song of Solomon at the request of the monks, and died, March 7, 1274.

GENERAL CONTENTS, VOL. I Prologue

i

FIRST PART (Complete) I. II. III. IV. V.

Treatise on

Treatise on the Trinity

(QQ. 27-43)

Treatise on the Creation Treatise on the Angels

(QQ. 44-49)

(QQ. 50-64)

3 153 238 269

Treatise on the Work of the Six Days

(QQ-

339

65-74)

VI. Treatise VII.

God (QQ. 1-26)

on Man

(QQ. 75-102)

378

Treatise on the Divine Government

(QQ. 103-119)

528

SECOND PART Part

I of the Second Part (Complete)

Prologue

609

I. Treatise on the Last End (QQ. 1-5)

609

II. Treatise on Human Acts (QQ. 6-48)

644

vii

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