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Section XIV 1:213Pascal's Pensées[20] P. 14, l. 12. _Saint Thomas._--Thomas Aquinas (1223-74), one of the greatest scholastic philosophers.Section XIV 1:530Pascal's Pensées[327] P. 243, l. 12. _Q. 113, A. 10, Ad. 2._--Thomas Aquinas's _Summa_, Pt. I, Question 113, Article 10, Reply to the Second Objection.Commentary on the Gospel of Luke · Sermons 1-11 (Luke 1-1-3-3-23) 8:4Cyril of Alexandria45. The most important passages in the above homily have been preserved by the Catenists, but with the connection and course of the argument more than once broken. They ascribe, however, to S. Cyril, two short passages at the end (cf. Mai, p. 146.) not belonging to the Commentary; and there are some slight verbal differences in the intervening extract. On the other hand, two passages, preserved by-Thomas Aquinas, are both contained in the Syriac.Works · Introduction to vol. 1 3:14Pseudo-Dionysius the AreopagiteSt. Thomas Aquinas.Dialogues · Book 2 9:14Gregory the Dialogist44. Ibid. pp. 97, 98. This vision of the whole world, and St. Gregory's explanation, deeply impressed the mediaeval mind. It was imitated by Marcus, the Irish Benedictine who wrote the Vision of Tundal ( Visio Tnugdali, ed. Wagner, p. 52), and by Dante (Par. xxii. 133-153). St. Thomas Aquinas discusses it with a view to showing that St. Gregory's words do not imply that St. Benedict, still living in the present life, saw God in that vision per essentiam, in His Essence. ( Summa Theologica, II. ii. Q. 108, A. 5 ad 3.)Dialogues · Book 4 12:24Gregory the Dialogist74. Chapter XLIV. p. 240. This doctrine of St. Gregory's, that the faithful do not pray for the souls of those whom they suppose to be in Hell, is more explicitly stated in the Moralia (lib. xxxiv. cap. 19) : "The Saints do not pray for the unbelieving and impious that are dead, because they shrink from the merit of their prayer, concerning those whom they already know to be condemned to eternal punishment, being made void before that countenance of the just Judge." This is curiously inconsistent with the popular legend, first heard in the eighth century, that St. Gregory, moved by the tale of the justice and humility of Trajan towards the poor widow whose son had been slain, prayed and obtained that the soul of the Emperor might return from Hell to his body to win his salvation. This inconsistency is noticed by St. Thomas Aquinas, who discusses the story at some length ( Summa Theologica, III. supl. Q. 71, A. 5 : Utrum suffragia prosint existentibus in Inferno ). Dante speaks of the legend of Trajan and St. Gregory, in two famous passages ( Purg. x, 73-93; Par. xx. 106-117).An Exact Exposition of the Orthodox Faith · Book 3 29:65John Damascene6 Cf. Athan., De Salut. adv. Christi ; Greg. Naz., Orat. 38 ; Greg. Nyss., Contr. Apoll. ; Leont., Contr. Nestor. et Eutych., bk. I ; Thomas Aquinas, III., quaest. 16, art. 4 , 5.An Exact Exposition of the Orthodox Faith · Book 3 29:288John Damascene2 Cf. Sophron., Ep. ad. Serg., who refers to the Duliani ( ÃDoulianoiv ); the opinions of Felix and Elipandas, condemned at the Synod of Frankfort; and Thomas Aquinas, III., Quoest. 20, Art. 1.An Exact Exposition of the Orthodox Faith · Book 4 28:22John Damascene8 Greg. Naz., Orat. 37; Fulg., De fid.ad Petrum; Thomas Aquinas, III., quaest. 3, Art. 6.Commentary on Ephesians · SSEph 6:3Thomas AquinasSaint Thomas Aquinas is a paradox. He was a mystic and a rigorously scientific theologian. His attachment to Judaeo-Christianity was strong enough for him to appreciate and appropriate pagan truths. An Aristotelian, he never ceased utilizing Platonic insights. In him a deep reverence for the Church Fathers was coupled with an astonishing zest for novelty.Commentary on Ephesians · SSEph 6:79Thomas AquinasIn the field of spiritual exegesis Thomas Aquinas exhibits a marked restraint when compared to interpreters such as Richard of St. Victor or Stephen Langton, and, to a less extent, in comparison with Hugh of St. Cher or St. Bonaventure. Conformable to custom, he differentiated plainly between the literal and spiritual when he was going to offer more than a literal exegesis of the text. Normally, these two were designated as “literal” and “mystical” respectively—although it may be closer to his mind to translate his mystice by “symbolically.” He was careful not to skip over the things which the words of Scripture immediately designate, the spiritual can only be constructed on a sound knowledge of the literal sense. Yet he had no guides as to when these things were actually used by God to signify some further reality. A result was that he he frequently followed patristic sources and saw spiritual meanings in minor events.Commentary on Ephesians · SSEph 6:94Thomas AquinasThe Masters of the Sacred Page in thirteenth century Paris inherited from their predecessors a deep devotion to St. Paul. Thomas Aquinas made no secret of it. His commentaries on the Pauline letters practically double those on any other sacred author. He apparently intended to go over the letters a second time, converting the transcribed lecturae into expositions—some even hold that his redactions of Romans and 1 Corinthians were the result of an uncompleted second series of public lectures on Paul. * If the Psalter and the letters of St. Paul are the two most frequently used writings in the Liturgy, it may well be because “in both nearly the whole of theological teaching is contained.” Aquinas praises the Apostle to the Gentiles for the clarity of his wisdom and the strength of his love. Paul was full of the Christ whose mysteries he proclaimed to all men. *Commentary on Ephesians · SSEph 6:221Thomas AquinasNo critical edition of St. Thomas Aquinas’ scriptural commentaries has yet been undertaken. The present translation is based on the Parma edition of his complete works. * I have also consulted the Piana edition as it has recently been revised by Raphael Cai, O.P., and noted where it varies significantly from the Parma. * Quotations from the Bible and the text of St. Paul’s letter to the Ephesians are taken from the Douay-Rheims translation of the Vulgate, except when textual variations or clarity called for a direct translation from Aquinas’ version. An asterisk (*) after the verse number indicates these instances. Unless they are introduced by a word or phrase the biblical references are placed in parentheses: since a passage was cited only by book and chapter number, the verse numbers which have been added later are always enclosed in parentheses.Commentary on Ephesians · SSEph 6:232Thomas AquinasDe Ver. Quaestiones Disputatae de Veritate, by Thomas Aquinas. Translated by J. V. Mc Glynn, S.J. Chicago, 1953.Commentary on Ephesians · SSEph 6:235Thomas AquinasMeta. In Duodecim Libros Metaphysicorum Aristotelis Expositio, by Thomas Aquinas. Translated by J. P. Rowan, Chicago, 1961.Commentary on Ephesians · SSEph 6:242Thomas AquinasS.C.G. Summa Contra Gentiles seu de Veritate Catholicae Fidei, by Thomas Aquinas. New York.Commentary on Ephesians · SSEph 6:244Thomas AquinasS.T. Summa Theologiae, by Thomas Aquinas. New York.Commentary on Ephesians · SSEph 6:245Thomas AquinasSuppl. Supplementum Tertiae Partis Summae Theologiae, by Thomas Aquinas; extracts from his earlier Scriptum in IV Libros Sententiarum.Commentary on Isaiah 66:81Thomas Aquinas1151 . And thus ends the teaching and literal exposition on Isaiah according to Brother Thomas Aquinas, which Brother Jacob of Asti of the province of Lombardy, then a student in the studium generale of Naples, transcribed into legible script with completed citation of authorities. He also arranged the collations over the readings in particular places; and he did this for the use of the brothers of our Order and so that a copy might be had. Praise, therefore, be to him who grants us to begin and makes us to finish. Amen.Commentary on Isaiah 66:82Thomas Aquinas1152 . Here ends the treatise on the literal meaning of Isaiah of Brother Thomas Aquinas of the Order of Preachers with completed citation of authorities. Thanks be to God.Commentary on Job 1:1Thomas AquinasThomas Aquinas: Commentary on Job: English Commentary on Job 1:4Thomas AquinasThomas Aquinas Commentary on John 199:8Thomas AquinasThomas always maintained that many philosophers of the past have in fact come to know God’s existence through his created effects. At the same time, he was well aware how few these highly gifted “philosophers” were compared to the totality of mankind, the length of time they devoted to the search, and the great number of erroneous notions these philosophers had about “God,” as they understood him. Nevertheless, Thomas never failed to point out the many different paths philosophers found to God. (See J. A. Baisnée, “St. Thomas Aquinas’ Proofs of the Existence of God Presented in Their Chronological Order,” Philosophical Studies in Honor of the Very Reverend Ignatius Smith, O.P., ed. J. K. Ryan, Westminster: Newman, 1952, pp. 29-64). In Thomas’ own presentation of the various paths the philosophers took, he often simplified, clarified, and strengthened the tortuous paths actually marked out by variousphilosophers. He often saw more clearly what Plato, Aristotle, Avicenna, or John Damascene wanted to say, and said it with greater precision and less admixture of error. In the Summa theologiae I, 2, 3, Thomas gives only five of the simplest and most convincing ways various philosophers actually used. These “five ways,” of course, were not the only ways in which philosophers have come to know the one, true God. Thomas himself enumerated other ways, and in one’s own personal experience one can find many other ways to God. So there is nothing exclusive, sacrosanct, or all-inclusive in the “five ways” ( quinque viae ) presented to beginners in the Summa theologiae. (See Joseph Owens, “Aquinas and the Five Ways,” The Monist, 58, 1974, 16-35).Commentary on John 201:5Thomas AquinasFor St. Thomas the splendor of God’s reality is expressed most fully in the identity of his essence and existence. The very nature of God is to be ipsum esse subsistens, “subsistent being itself.” In human history, God, having chosen a special race of people among all those whom he had created, revealed to the Jews his own name, Yahweh, “I AM WHO AM” (Ex 3:14). This truth, as Gilson has constantly emphasized, is the basic principle of the whole of St. Thomas’ philosophy. He has also noted that St. Thomas himself referred to this insight as haec sublimis veritas ( Sum. c. Gent. , I, c.32; see E Gilson The Christian Philosophy of St. Thomas Aquinas, trans. L. K. Shook, New York: Random House, 1956, pp.84-95; Le Thomisme, 6th ed.,: Paris. Vrin, 1965, pp.99-112). It belongs to the nature of God necessarily to exist. That is, he cannot not exist.Commentary on John 203:23Thomas AquinasThomas Aquinas: Commentary on the Gospel of John Commentary on John 204:1Thomas AquinasSt. Thomas Aquinas Commentary on John 205:3Thomas AquinasThese lectures on John would have been lost to posterity had not the faithful Reginald taken notes, which were later “corrected” by Thomas himself. The reason Thomas “corrected” Reginald’s transcription was that a wealthy secular (i.e., diocesan) student wanted a copy for himself. This student was Adenulf of Anagni, an Italian cleric, provost of Saint-Omer (since 1264), later master in theology (1282-85), and canon of Notre Dame Cathedral in Paris. Adenulf, a student of Thomas during the years 1269-72, offered a considerable amount of money to have a professional scribe make a copy of this remarkable commentary for himself. Without Adenulf’s enthusiasm and money, the “lectures” ( lecturae ) on John would have remained a simple report, or reportatio. If it had not been for Reginald, apparently, these lectures would have gone completely from history. But the fact is that we do have at hand the acute mind of Thomas Aquinas, a master theologian and saint, on the Gospel of St. John. This commentary reflects the mind of Thomas at its peak, but before he composed the Third Part of the Summa dealing with Christ, the Sacraments, and the Church. It is a scholastic analysis of St. John’s remarkable testimony of the Good News of Salvation, namely, that the Word became flesh, died for our salvation, and is now risen from the dead to come again as our merciful judge.Commentary on John · Chapter 1 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 10 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 11 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 12 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 13 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 14 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 15 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 16 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 17 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 18 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 19 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 2 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 20 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 21 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 3 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 4 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 5 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 6 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 7 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 8 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on John · Chapter 9 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - John Commentary on Luke · Chapter 1 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 10 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 11 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 12 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 13 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 14 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 15 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 16 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 17 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 18 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 19 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 2 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 20 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 21 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 22 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 23 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 24 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 3 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 4 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 5 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 6 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 7 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 8 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Chapter 9 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Preface 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Luke · Translator Preface 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Luke Commentary on Mark · Chapter 1 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 10 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 11 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 12 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 13 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 14 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 15 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 16 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 2 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 3 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 4 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 5 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 6 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 7 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 8 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Chapter 9 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Preface 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Mark · Translator Preface 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Mark Commentary on Matthew 1:1Thomas AquinasThomas Aquinas Commentary on Matthew · Chapter 1 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew Commentary on Matthew · Chapter 10 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew Commentary on Matthew · Chapter 11 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew Commentary on Matthew · Chapter 12 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew Commentary on Matthew · Chapter 13 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew Commentary on Matthew · Chapter 14 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew Commentary on Matthew · Chapter 16 1:1Thomas AquinasCatena Aurea by St. Thomas Aquinas - Matthew