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Summa Theologiae

Thomas Aquinas

Thomas Aquinas (c. 1225-1274) was one of the greatest theologians of the Middle Ages. He spent much of his childhood in the monastery of Monte Cassino before studying at the University of Naples. As a young man, he entered the Dominican order, and studied both at Cologne and the University of Paris with Albert the Great. He became a teacher and master of theology at the University of Paris, followed by teaching in Italy, a second term at Paris, and at Naples. His illustrious career included time spent at the papal court, and involvement in the development of education throughout the Dominican order.

    Thomas' achievement, in the Scholastic tradition, was a superlative synthesis of Greek philosophy (especially Aristotle) and Christian teaching. He lectured and wrote commentaries on the Scriptures, the Sentences of Peter Lombard, Aristotle and other philosophers. His two greatest works are systematic theologies: the Summa Contra Gentiles and the Summa Theologiae.

The Summa Theologiae of Thomas Aquinas is one of the greatest and most influential Christian theological works ever written, and is the first Systematic Theology after the Sentences of Peter Lombard.

The Summa Theologiae of Thomas Aquinas is one of the greatest and most influential Christian theological works ever written, and is the first Systematic Theology after the Sentences of Peter Lombard. It was composed in stages between 1268 and 1273, drawing upon previous writings and lectures, and remained unfinished at Thomas' death in 1274. The work was completed by Thomas' friend Reginald of Piperno, based on the master's commentary on the Sentences. It is divided into 3 parts, broadly:

1. Theology - God, His nature and Person, the Trinity, Creation, etc.
2. Man, Christian doctrine and practice, the religious life, etc.
3. The work of Christ, the Sacraments, and Last Things

    The entire work is designed according to the Quaestiones Distputatae (Disputed Questions) model: question, answers for and against from authorities (both Christian and secular), followed by Thomas' own response and a refutation of the authorities which are (or appear to be) "for" the untenable.

Theology & Doctrine

Systematic