Bøker av Thomas Aquinas

The Summa Theologica is a compendium of theology written by Thomas Aquinas between 1265 and 1273. In Roman Catholicism it is the sum of all known learning and doctrine, of all that can be known about God and humanity's relations with God - a landmark in the history of theology that famously offers five proofs of God's existence, the first three of which are cosmological arguments; the fourth, a moral argument; and the fifth, a teleological argument.The third quarter of the thirteenth century marked the first decisive philosophical encounter between Hellenism and Christianity. The rediscovery of Aristotle's works after the Dark Ages ushered in a new era of intellectual fervor in Europe, and the work of Thomas Aquinas is a commentary on Aristotle, whose writings were lost to the non-Arabic world until the beginning of the Thirteenth Century. To many, Aristotle's worldview was a pagan threat to Christianity. To Aquinas, it provided an exciting cosmological framework on which to build an all-encompassing Christian worldview.His thoughts unfolding with a calmness of order and an assurance of judgment, Aquinas explores in the Summa the primary role of the senses in the acquisition of knowledge and the metaphysical analysis of things in terms of matter and form. But unlike Aristotle's "God," who did not care one whit about the world, the God of Christianity, insisted Aquinas, is a personal God. Like Aristotle, Aquinas believed that each human being has a soul and that all created things have a purpose. For Christians, all are part of a divine plan.This dazzling synthesis of Catholic doctrine has had a profound impact on Christian thinking since the thirteenth century and has become the de facto official teaching of the Catholic Church - the intellectual underpinning of the Church to this day.

This is a new English translation of St. Thomas Aquinas's Treatise on Law, found in Questions 90-108 of the First Part of the Second Part of the Summa Theologiae. In fact, it is the only free-standing English translation of the entire Treatise, which includes both a general account of law (Questions 90-92) and also specific treatments of what St. Thomas identifies as the five kinds of law: the eternal law (Question 93), the natural law (Question 94), human law (Questions 95-97), the Old Law (Questions 98-105), and the New Law (Questions 106-108). All other extant editions of Treatise on Law stop with the human law, and are thus approximately one-third the size of the full Treatise. St. Thomas's account of law is firmly embedded within a general moral theory that begins with a rich conception of human flourishing, i.e., the good for human beings (Questions 1-5). This good consists, first and foremost, in our ultimate and intimate union with the Persons of the Blessed Trinity - a union that in our present state we can grasp intellectively and pursue affectively only with God's supernatural assistance. It is within this framework that we order our loves and pursue the more proximate goals they open up to us as human beings in this life. Given the appropriate goals, the next question is how we can get from where we are, in the grips of the consequences of Original Sin, to where we want to be. The answer is: by means of (a) human actions that are good, i.e., rightly ordered toward our ultimate end and (b) the habits that these actions either engender or flow from. In analyzing human actions (Questions 6-21) and their relation to the passions (Questions 22-48), St. Thomas gives a general account of what he calls the 'intrinsic principles' of human actions and their associated habits - both virtues (Questions 49-70) and vices (Questions 71-89). It is only then that he turns to what he calls the 'extrinsic principles' of good human actions, viz., law (Questions 90-108) and grace (Questions 109-114). According to St. Thomas, law, far from supplanting virtue as a basic principle of action, serves as an independent principle of action that complements virtue and is itself capable of being factored into practical deliberation. The reason is that all of God's precepts, prohibitions, and punishments are aimed at promoting the good of the whole universe and, more particularly, the good for human beings, both individually and within the various forms of social life. Because of this, law serves as both a restraint on bad actions and a spur to good action, i.e., a restraint on actions that take us away from virtue and genuine human flourishing and a spur to actions that promote virtue and flourishing. There are many benefits of having the whole treatise rather than just the first few questions, as has been the standard practice in previous editions of the Treatise on Law. To mention just a few of these benefits, the question on the moral precepts of the Old Law (question 100) helps to illuminate in many different ways the earlier questions on natural law and human law (questions 94-97). Again, the questions on the ceremonial and judicial precepts of the Old Law (questions 101-105) demon-strate in depth the symbiotic relationship that St. Thomas takes to obtain between the Old Testament and the New Testament. The questions on the New Law provide an introduction to the Christian way of life that will be described in incomparable detail in the Second Part of the Second Part, the bulk of which is structured around the treatment of the three theological virtues and the four cardinal virtues.

In his Treatise on the Virtues, Aquinas discusses the character and function of habit; the essence, subject, cause, and meaning of virtue; and the separate intellectual, moral, cardinal, and theological virtues. His work constitutes one of the most thorough and incisive accounts of virtue in the history of Christian philosophy. John Oesterle's accurate and elegant translation makes this enduring work readily accessible to the modern reader.

St Thomas Aquinas (1225-1274) saw religion as part of the natural human propensity to worship. His ability to recognize the naturalness of this phenomenon and simultaneously to go beyond it, to explore spiritual revelation, makes his work fresh and highly readable today.While drawing on a strong distinction between theology and philosophy, Aquinas interleaved them intricately in his writings, which range from an examination of the structures of thought to the concept of God as the end of all things.This accessible new translation chooses substantial passages not only from the indispensable Summa Theologicae, but from many other works, fully illustrating the breadth and progression of Aquinas's philosophy.

In his reflections on Christianity, Saint Thomas Aquinas forged a unique synthesis of ancient philosophy and medieval theology. Preoccupied with the relationship between faith and reason, he was influenced both by Aristotle's rational world view and by the powerful belief that wisdom and truth can ultimately only be reached through divine revelation. Thomas's writings, which contain highly influential statements of fundamental Christian doctrine, as well as observations on topics as diverse as political science, anti-Semitism and heresy, demonstrate the great range of his intellect and place him firmly among the greatest medieval philosophers.

The Treatise on Happiness and the accompanying Treatise on Human Acts comprise the first twenty-one questions of I-II of the Summa Theologiae. From his careful consideration of what true happiness is, to his comprehensive discussion of how it can be attained, St. Thomas Aquinas offers a challenging and classic statement of the goals of human life, both ultimate and proximate. This translation presents in accurate, consistent, contemporary English the great Christian thinker's enduring contributions on the subject of man's happiness.

Un commentario esaustivo e accurato di San Tommaso d'Aquino alle epistole di San Paolo. Quest'opera rappresenta un importante contributo al discorso teologico e offre un'importante chiave di lettura per comprendere il pensiero di due dei più importanti santi della Chiesa cattolica.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Regarded as one of the most influential works of medieval theology, Thomas Aquinas's Treatise on Law offers a systematic exploration of the nature and purpose of law from a Christian perspective. Focusing on questions of justice and the relationship between divine and human law, Aquinas provides a framework for understanding the ethical dimensions of law and governance.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Embark on an intellectual journey of unparalleled magnitude with "The Summa Theologica of St. Thomas Aquinas" - a monumental work that remains a cornerstone of Western philosophy and theology. Spanning five volumes, this magnum opus offers a comprehensive exploration of Christian doctrine and moral philosophy, as Aquinas grapples with the deepest questions of existence and God's nature. With extraordinary erudition and logic, he examines matters of faith, ethics, and the human condition, bridging the gap between faith and reason. A pinnacle of medieval thought, Aquinas's Summa continues to inspire scholars and seekers of truth alike, as a profound testament to the unyielding pursuit of knowledge and understanding the divine.

Découvrez la somme théologique monumentale de Saint Thomas d'Aquin, peut-être le plus grand penseur de l'histoire de l'Église catholique. Cette édition est une traduction latin-français en regard, pour une lecture aisée des textes originaux. Avec une introduction éclairante et des notes abondantes, ce livre est une ressource irremplaçable pour les étudiants de théologie et les chercheurs.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

"This is the only free-standing English translation of the entire Treatise on human nature, which includes St. Thomas's account of the metaphysical status of the human soul and its relation to the human organism (Questions 75-77); the powers of the soul, especially the higher intellective powers that distinguish humans from other animals (Questions 78-89); and, those questions on human origins, the creation of the first man and first woman, and their status as being created in the image of God (Questions 90-102)."--Cover, p. 1.

The fine editions of the Aristotelian Commentary Series make available long out-of-print commentaries of St. Thomas on Aristotle. Each volume has the full text of Aristotle with Bekker numbers, followed by the commentary of St. Thomas, cross-referenced using an easily accessible mode of referring to Aristotle in the Commentary.