St Thomas' Hospital
Guy's & St Thomas' NHS Foundation Trust
Saint Thomas' Hospital, located across the River Thames from the Houses of Parliament
Geography
Location	Lambeth, London, England, UK
Organisation
Care system	NHS
Hospital type	Teaching
Affiliated university	King's College London / KCLMS
Services
Emergency department	Yes
Beds	840[1]
Speciality	Dermatology, cardiothoracic surgery, obstetrics and gynaecology, Paediatric neurology (Evelina children's hospital), Critical Care, Clinical pharmacology
History
Founded	circa 1100
Links
Website	http://www.guysandstthomas.nhs.uk
Lists

St Thomas' Hospital is a large NHS hospital in London, England. It is administratively a part of Guy's & St Thomas' NHS Foundation Trust. It is a large teaching hospital and is, with Guy's Hospital and King's College Hospital, the location of King's College London School of Medicine.

It has provided health care freely or under charitable auspices since the 12th century and was originally located in Southwark. St Thomas' Hospital is one of London's most famous hospitals, associated with names such as Astley Cooper, William Cheselden, Florence Nightingale, Linda Richards, Edmund Montgomery and Agnes Elizabeth Jones. It is a prominent London landmark - largely due to its location on the opposite bank of the River Thames to the Houses of Parliament.

St Thomas' Hospital is accessible from Westminster tube station (10 min walk across Westminster bridge), Waterloo station (tube and national rail, 10 min walk) and Lambeth North tube station (10 min walk).

History[link]

The Hospital at The Borough, Southwark[link]

The hospital was described as ancient in 1215 and was named after St. Thomas Becket — which suggests it may have been founded after 1173 when Becket was canonised. However, it is possible it was only renamed in 1173 and that it was established shortly after St Mary Overie Priory was founded at Southwark in 1106 .

Originally it was run by a mixed order of Augustinian monks and nuns, dedicated to St. Thomas Becket. It provided shelter and treatment for the poor, sick, and homeless. In the fifteenth century, Richard Whittington endowed a laying-in ward for unmarried mothers. The monastery was dissolved in 1539 during the Reformation, but reopened in 1551 and rededicated to Thomas the Apostle. It was reopened through the efforts of the City of London who obtained the grant of the site and a charter from Edward VI and has remained open ever since..^[2] The hospital was also the site of the first printed English Bible in 1537.^{[citation needed]}

At the end of the 17th century, the hospital and church were largely rebuilt by Sir Robert Clayton, president of the hospital and a former Lord Mayor of the City of London. He employed Thomas Cartwright as architect.

The location of Guy's and St. Thomas' hospitals c.1833

Sir Thomas Guy, a governor of St Thomas', founded Guy's Hospital in 1721 as a place to treat 'incurables' discharged from St Thomas'.

There are extensive surviving parts of the old Hospital on the north side of St Thomas Street, in Southwark — from the old parish church (1704), now offices but including the Old Operating Theatre, which is now a Museum, the neighbouring Treasury and the row of Georgian houses to the corner near Joiner Street. The 'Women's Ward' of 1842 which is attached to the church / Operating Theatre, in classical style dressed stone, can best be viewed from Borough High Street, the ground floor is the main Post Office.

The hospital left Southwark in 1862 when the site was compulsorily purchased to make way for construction of the Charing Cross Railway viaduct from London Bridge Station. The hospital was temporarily housed at Royal Surrey Gardens in Newington (Walworth) until the new Lambeth site was completed in 1871.

List of Priors, Masters, Wardens or Rectors[link]

The following names are provided by the Victoria County History, Surrey:^[3]

• Archdeacon Amicius, occurs 1213, 1215
• Adam de Merton, occurs 1235
• Thomas de Codeham, occurs 1248, 1251
• Fulcher, elected 1261
• Adam II
• Richard de Bikleswade, resigned 1283 " " (re-elected), died 1295
• Richard de Hulmo, 1295
• Walter de Marlowe. 1316
• Stephen de Bykleswade, occurs 1321, 1338
• William de Stanton, occurs 1338, 1342
• Walter de Marlowe, appointed 1350, 1351
• John de Bradewyn (Bradeway) appointed 1356
• Henry Yakesley, appointed 1361; died 1377
• William de Welfrid, appointed 1377; died 1381
• Thomas Gouday, appointed 1381; died 1392
• Henry Grygge, appointed 1393; occurs 1401
• John Reed, appointed 1414; died 1427
• Nicholas Bokeland, appointed 1427; resigned 1447
• William Crosse, appointed 1447; resigned 1478
• Sir William Twynyho (Master) 1485^[4]
• William Beele, appointed 1478; resigned 1487
• John Burnham, appointed 1487; died 1501
• Richard Richardson, appointed 1501; resigned 1528
• Richard Mabbot, appointed 1528; died 1539
• Thomas Thurleby, appointed 1539; surrendered 1540

Medical training at St Thomas' Hospital[link]

St Thomas's Hospital Medical School was established in 1550. Following the establishment of Guy's Hospital as a separate institution, this continued as a single medical school, commonly known at The Borough Hospitals, with teaching across St Thomas' and Guy's Hospitals. Following a dispute over the successor to the Surgeon Astley Cooper, Guy's established its own separate medical school in 1825 .^[5]

The medical school subsequently remerged in 1982 with that at Guy's to form the United Medical and Dental Schools of Guy's and St Thomas' Hospitals (UMDS). Subsequent additions included the Royal Dental Hospital of London School of Dental Surgery joining with Guy's Dental School on 1 August 1983 and St John's Institute of Dermatology on 1 August 1985.^[5] Following discussion held between 1990 and 1992 with King's College London and the King's College London Act 1997, the UMDS merged in 1998 with King's College School of Medicine and Dentistry to form as The Guy's, Kings & Thomas' Schools of Medicine (GKT School of Medicine), of Dentistry and of Biomedical Sciences.^[5] This was renamed in 2005 as King's College London School of Medicine and Dentistry at Guy's, King's and St Thomas' Hospitals.

The Nightingale Training School and Home for Nurses opened at St Thomas' Hospital on July 9, 1860. It is now called the Florence Nightingale School of Nursing and Midwifery and is also part of King's College London.

The modern hospital[link]

Main pedestrian entrance from Westminster Bridge Road

The modern St Thomas' Hospital is located at a site historically known as Stangate in the London Borough of Lambeth. It is directly across the river Thames from the Palace of Westminster on a plot of land largely reclaimed from the river during construction of the Albert Embankment in the late 1860s.

The new buildings were designed by Henry Currey and the foundation stone was laid by Queen Victoria in 1868. This was one of the first new hospitals to adopt the "pavilion principle" - popularised by Florence Nightingale in her Notes on Hospitals - by having six separate ward buildings at right angles to the river frontage set 125 feet apart and linked by low corridors. The intention was primarily to improve ventilation and to separate and segregate patients with infectious diseases. There was a seventh pavilion at the north end of the site next to Westminster Bridge Road for the "Treasurer's House" (hospital offices) and a nurses home. Between the middle ward pavilions was the entrance hall from Lambeth Palace Road and chapel. The medical school was at the southern end of the site. The formal layout to the Albert Embankment was also designed to complement the Parliamentary buildings opposite.

The hospital was designed to accommodate 588 beds, although the hospital charity's fundraising was not sufficient to open all the wards until 1896.

As the Palace of Westminster is still technically a Royal Palace, a convention has been adopted that any commoner who dies within the Palace is officially recorded as having died at St. Thomas' Hospital to remove the need to convene a jury of members of the Royal Household under the Coroner of the Queen's Household.^{[citation needed]}

The northern part of the hospital site was severely damaged during World War II destroying three ward blocks. Limited reconstruction began in the 1950s including the building now known as East Wing. Complete rebuilding to a more ambitious plan to designs by Yorke Rosenberg and Mardall was agreed on in the 1960s requiring the realignment of Lambeth Palace Road further away from the river to enlarge the hospital campus. The new buildings have white-tiled cladding, which was a characteristic of several other University and hospital buildings designed by the YRM practice. As construction of the thirteen storey block (now North Wing) commenced in 1975 there was a widespread public reaction against the scale and appearance of this building — most notably from MPs who could see it from the river terrace of the Palace of Westminster. The southern part of the redevelopment, which would have included a second tall block, was never constructed. The three remaining Victorian ward pavilion blocks were refurbished in the 1980s. They are now Grade II Listed buildings.^[6]

An appeal for funds made in 1931

The current main pedestrian entrance is in Westminster Bridge Road, although there is a separate vehicle and A&E entrance in Lambeth Palace Road; there is also a riverside pedestrian entrance, and the Lane-Fox Unit (sleep disorders) has its own riverside entrance, mainly for the use of patients on the Lane-Fox Ward. The pedestrian entrance to the campus leads to a glazed link between the Lambeth Wing and the North Wing. The Guy's and St. Thomas' Charitable Foundation commissioned sculptor Rick Kirby to produce a sculpture "Cross the Divide", and this was unveiled in 2000 outside the Main Entrance. To the north of the North Wing (closer to Westminster Bridge Road) there is a garden area above car parking with Naum Gabo's fountain sculpture Revolving Torsion at its centre.

With the closure of the Dreadnought Seamen's Hospital at the Greenwich Hospital in 1986, services for seamen and their families are provided by the 'Dreadnought Unit' at St Thomas' Hospital. It allows eligible Merchant seafarers access to priority medical treatment, except cardiac surgery, and is funded by central government with money separate from other NHS trust funds. It originally consisted of two 28-bed wards, but nowadays Dreadnought patients are treated according to clinical need and so are placed in the ward most suitable for their medical condition.

The St John's Institute of Dermatology department at the hospital has specialist skin pharmacy and specialist operating theatres.^[7]

Following the merger of Guy's and St Thomas' Hospitals into one Trust, Accident and Emergency Services were consolidated at St Thomas' in 1990

A unique unit was set up in the late 1990s by Dr Chris Aps, allowing cardiothoracic surgical patients to be rapidly recovered away from the Intensive Care Unit (ICU). This Overnight Intensive Recovery Unit (OIR) has become the template for similar units across the UK and remains active to this day although is currently threatened with being merged into the ICU.

Children's hospital departments are provided by Evelina Children's Hospital. This moved from Guy's Hospital into a new building designed by Michael Hopkins on south eastern part of the St Thomas's site in 2005. The design of the new hospital, which is focused on a four storey conservatory has won several architectural awards for the way it has been designed to provide a friendly environment for children, many of whom may be long term patients.

Plaque indicating name included singular genitive s's in the past

Explanation of the hospital's name[link]

The use of the plural genitive s' in place of the singular genitive s's is fairly recent. The hospital trust claims that plural s' is grammatically correct, as "there are two men called St Thomas linked to the hospital's history: Thomas Becket and Thomas the Apostle." ^[8] Within the South Wing of the hospital there are a number of late Victorian brass plaques headed "St Thomas's Hospital" i.e. using singular genitive. However the medical school used the singular genitive s's as it was the school of the hospital and so was termed "St Thomas's Hospital Medical School".^[9]

Portrayal in fiction[link]

• Doctor Who The location building of St Thomas' Hospital serves as the location of the fictional Royal Hope Hospital featured in the Doctor Who episode "Smith and Jones". In the episode, the hospital is temporarily transported to the moon and a smoking pit is shown at the location of the real St. Thomas' Hospital. In images of the hospital sitting on the moon, it appears that the main building of St. Thomas' is used with an added tower. Most other exterior shots of the hospital appear to be of Singleton Hospital in Swansea, Wales, but modified to the resemble the more square shape of St. Thomas'.^{[citation needed][10]}
• 28 Days Later The hospital also featured in the 2002 film '28 Days Later' in which the hospital was abandoned due to the nationwide outbreak of a deadly virus which causes its victims to go insane.

See also[link]

• Florence Nightingale Museum
• Lambeth Palace Road, to the rear of the hospital
• Sarah Elizabeth Wardroper matron from 1854 to 1887

Footnotes[link]

Bibliography[link]

• Nightingale, Florence & Anon., Una and Her Paupers, Diggory Press ISBN 978-1-905363-22-3
• Victoria County History, Surrey, vol.2, pp.119-124, The Hospital of St Thomas, Southwark

External links[link]

Wikimedia Commons has media related to: St Thomas' Hospital

• Guy's and St Thomas' Knowledge and Information Centre
• Guy's & St Thomas' Charitable Foundation
• Old Operating Theatre Museum
• Excerpts from Sir Harold Ridley's biography with some history of the modern hospital
• Dreadnought Unit information provided by the Seamen's Hospital Society's funded Seafarers' Benefits Advice Line
• The Dreadnought Seamen's hospital history by PortCities
• King's College London
• Survey of London entry (1951)
• {http://www.theroyalwaterlooexperiment.co.uk/ Website set up by patients of Dr William Sargant

v t e King's College London University of London Faculties and departments Dental Institute School of Arts and Humanities School of Law School of Medicine Institute of Psychiatry Florence Nightingale School of Nursing and Midwifery Liddell Hart Centre for Military Archives Randall Division of Cell and Molecular Biophysics Wolfson Centre for Age-Related Diseases Michael Rutter Centre for Children and Adolescents Department of Digital Humanities International Centre for Prison Studies Digital Classicist People Academics Alumni Associates Chairman of the Council Chaplains Deans Fellows Nobel laureates Principal: Rick Trainor Student life Students' Union King's College Rugby Club GKT Rugby Football Club Macadam Cup Tolstoy Cup Affiliates Medical Francis Crick Institute King's Health Partners Evelina Children's Hospital King's College Hospital Guy's Hospital St Thomas' Hospital South London and Maudsley NHS Foundation Trust (Bethlem Royal Hospital Lambeth Hospital Maudsley Hospital) University Hospital Lewisham Other Golden Triangle King's College School Royal Academy of Dramatic Art Russell Group Other Associateship of King's College King's College London Business The Maughan Library Rivalry between King's College and UCL Category  Commons

Coordinates: 51°29′57″N 0°07′08″W / 51.49910°N 0.11891°W / 51.49910; -0.11891

St Thomas Aquinas
Thomas Aquinas depicted in stained glass
Born	Thomas Aquinas 1225 Roccasecca, Kingdom of Sicily
Died	7 March 1274 Fossanova, Kingdom of Sicily
Occupation	Priest, Philosopher, Theologian
Nationality	Italian
Genres	Scholasticism, Thomism
Subjects	Metaphysics, Logic, Theology, Mind, Epistemology, Ethics, Politics
Notable work(s)	Summa Theologica, Summa Contra Gentiles
Influences Aristotle, Averroes, Avicenna, Albertus Magnus, Paul the Apostle, Boethius, Eriugena, Anselm, Maimonides, Augustine of Hippo, John of Damascus
Influenced Giles of Rome, Godfrey of Fontaines, Hooker, Locke, Dante, Leibniz, Martain, Gilson, Anscombe, Donoso Cortés, Eckhart, Chesterton, Joyce, Kenny, Pope Pius XII, Carvalho, Walker Percy; See also Thomism, Roman Catholic theology, Mortimer J. Adler, Cornelio Fabro, Fulton J. Sheen, Reginald Garrigou-Lagrange

Thomas Aquinas, O.P. ( /əˈkwaɪnəs/ ə-KWY-nəs; 1225 – 7 March 1274), also Thomas of Aquin or Aquino, was an Italian Dominican priest of the Roman Catholic Church, and an immensely influential philosopher and theologian in the tradition of scholasticism, known as Doctor Angelicus ([the] Angelic Doctor), Doctor Communis, or Doctor Universalis.^[1] "Aquinas" is not a surname, but is a Latin demonym for a resident of Aquino, his place of birth. He was the foremost classical proponent of natural theology, and the father of Thomism. His influence on Western thought is considerable, and much of modern philosophy was conceived as a reaction against, or as an agreement with, his ideas, particularly in the areas of ethics, natural law, metaphysics, and political theory.

Thomas is held in the Catholic Church to be the model teacher for those studying for the priesthood.^[2] The works for which he is best-known are the Summa Theologica and the Summa Contra Gentiles. As one of the 33 Doctors of the Church, he is considered the Church's greatest theologian and philosopher. Pope Benedict XV declared: "This (Dominican) Order ... acquired new luster when the Church declared the teaching of Thomas to be her own and that Doctor, honored with the special praises of the Pontiffs, the master and patron of Catholic schools."^[3]

Biography[link]

Dominican (1225–1244)[link]

Thomas was born in Roccasecca c. January 28, 1225, according to some authors in the castle of his father, the Count Landulf of Aquino, placed in Roccasecca, in the same Contea di Aquino (Kingdom of Sicily, in the present-day: Italy, in the Lazio, province). Thomas was of Langobardic origin by his father and through his mother, Theodora Countess of Theate, he was related to the Hohenstaufen dynasty of Holy Roman emperors.^{[4][not in citation given]} Landulf's brother Sinibald was abbot of the original Benedictine abbey at Monte Cassino. While the rest of the family's sons pursued military careers,^[5] the family intended for Thomas to follow his uncle into the abbacy;^[6] this would have been a normal career path for a younger son of southern Italian nobility.^[4]

At the age of five, Thomas began his early education at Monte Cassino but after the military conflict that broke out between the Emperor Frederick II and Pope Gregory IX spilled into the abbey in early 1239, Landulf and Theodora had Thomas enrolled at the studium generale (university) recently established by Frederick in Naples.^[7] It was here that Thomas was probably introduced to Aristotle, Averroes and Maimonides, all of whom would influence his theological philosophy.^[8] It was also during his study at Naples that Thomas came under the influence of John of St. Julian, a Dominican preacher in Naples, who was part of the active effort by the Dominican order to recruit devout followers.^[9] Here his teacher in arithmetic, geometry, astronomy, and music was Petrus de Ibernia.^[10]

The Castle of Monte San Giovanni Campano

At age nineteen, Thomas resolved to join the Dominican Order. Thomas's change of heart did not please his family, who had expected him to become a Benedictine monk.^[11] In an attempt to prevent Theodora's interference in Thomas's choice, the Dominicans arranged for Thomas to be removed to Rome, and from Rome, sent to Paris.^[12] On his way to Rome, his brothers, per Theodora's instructions, seized him as he was drinking from a spring and took him back to his parents at the castle of Monte San Giovanni Campano.^[12] He was held for two years in the family homes at Monte San Giovanni and Roccasecca in an attempt to prevent him from assuming the Dominican habit and to push him into renouncing his new aspiration.^[8] Political concerns prevented the Pope from ordering Thomas's release, extending the detention,^[13] a detention which Thomas spent tutoring his sisters and communicating with members of the Dominican Order.^[8] Family members became desperate to dissuade Thomas, who remained determined to join the Dominicans. At one point, two of his brothers hired a prostitute to seduce him, but he drove her away, wielding a burning stick. According to legend, that night two angels appeared to him as he slept and strengthened his determination to remain celibate.^[14] By 1244, seeing that all of her attempts to dissuade Thomas had failed, Theodora sought to save the family's dignity, arranging for Thomas to escape at night through his window. In her mind, a secret escape from detention was less damaging than an open surrender to the Dominicans. Thomas was sent first to Naples and then to Rome to meet Johannes von Wildeshausen, the Master General of the Dominican Order.^[15]

Paris, Cologne, Albert Magnus, and first Paris regency (1245–1259)[link]

In 1245, Thomas was sent to study at the University of Paris' Faculty of Arts where he most likely met Dominican scholar Albertus Magnus,^[16] then the Chair of Theology at the College of St. James in Paris.^[17] When Albertus was sent by his superiors to teach at the new studium generale at Cologne in 1248,^[16] Thomas followed him, declining Pope Innocent IV's offer to appoint him abbot of Monte Cassino as a Dominican.^[6] Albertus then appointed the reluctant Thomas magister studentium.^[4] When Thomas failed his first theological disputation, Albertus prophetically exclaimed: "We call him the dumb ox, but in his teaching he will one day produce such a bellowing that it will be heard throughout the world."^[6]

Thomas taught in Cologne as an apprentice professor (baccalaureus biblicus), instructing students on the books of the Old Testament and writing Expositio super Isaiam ad litteram (Literal Commentary on Isaiah), Postilla super Ieremiam (Commentary on Jeremiah) and Postilla super Threnos (Commentary on Lamentations).^[18] Then in 1252 he returned to Paris to study for the master's degree in theology. He lectured on the Bible as an apprentice professor, and upon becoming a baccalaureus Sententiarum (bachelor of the Sentences)^[19] devoted his final three years of study to commenting on Peter Lombard's Sentences. In the first of his four theological syntheses, Thomas composed a massive commentary on the Sentences entitled Scriptum super libros Sententiarium (Commentary on the Sentences). Aside from his masters writings, he wrote De ente et essentia (On Being and Essence) for his fellow Dominicans in Paris.^[6]

In the spring of 1256, Thomas was appointed regent master in theology at Paris and one of his first works upon assuming this office was Contra impugnantes Dei cultum et religionem (Against Those Who Assail the Worship of God and Religion), defending the mendicant orders which had come under attack by William of Saint-Amour.^[20] During his tenure from 1256 to 1259, Thomas wrote numerous works, including: Questiones disputatae de veritate (Disputed Questions on Truth), a collection of twenty-nine disputed questions on aspects of faith and the human condition^[21] prepared for the public university debates he presided over on Lent and Advent;^[22] Quaestiones quodlibetales (Quodlibetal Questions), a collection of his responses to questions posed to him by the academic audience;^[21] and both Expositio super librum Boethii De trinitate (Commentary on Boethius's De trinitate) and Expositio super librum Boethii De hebdomadibus (Commentary on Boethius's De hebdomadibus), commentaries on the works of 6th century philosopher Anicius Manlius Severinus Boethius.^[23] By the end of his regency, Thomas was working on one of his most famous works, Summa contra Gentiles.^[24]

Saint Thomas Aquinas
St. Thomas Aquinas by Fra Bartolomeo
Doctor of the Church
Born	c. 1225 Aquino, Kingdom of Sicily
Died	7 March 1274 Fossanova Abbey, Kingdom of Sicily
Honored in	Roman Catholic Church Anglican Communion Lutheranism
Canonized	July 18,1323, Avignon, France by Pope John XXII
Major shrine	Church of the Jacobins, Toulouse, France
Feast	28 January (new), 7 March (old)
Attributes	The Summa Theologica, a model church, the Sun
Patronage	Academics; against storms; against lightning; apologists; Aquino, Italy; Belcastro, Italy; book sellers; Catholic academies, schools, and universities; chastity; Falerna, Italy; learning; pencil makers; philosophers; publishers; scholars; students; theologians.[25]

Naples, Orvieto, Rome, and Santa Sabina (1259–1269)[link]

Around 1259, Thomas returned to Naples where he lived until he arrived in Orvieto around September 1261. In Orvieto, he was appointed conventual lector, in charge of the education of friars unable to attend a studium generale. During his stay in Orvieto, Thomas completed his Summa contra Gentiles, and wrote the Catena Aurea (The Golden Chain).^[26] He also wrote the liturgy for the newly created feast of Corpus Christi and produced works for Pope Urban IV concerning Greek Orthodox theology, e.g. Contra errores graecorum (Against the Errors of the Greeks).^[24] In 1265 he was ordered by the Dominican Chapter of Agnani to establish a studium for the Order in Rome at the priory of Santa Sabina.^[27][28] He remained there from 1265 until he was called back to Paris in 1268.^[29] It was in Rome that Thomas began his most famous work, Summa Theologica,^[26] and wrote a variety of other works like his unfinished Compendium Theologiae and Responsio ad fr. Ioannem Vercellensem de articulis 108 sumptis ex opere Petri de Tarentasia (Reply to Brother John of Vercelli Regarding 108 Articles Drawn from the Work of Peter of Tarentaise).^[23] In his position as head of the studium, conducted a series of important disputations on the power of God, which he compiled into his De potentia.^[29]

The quarrelsome second Paris regency (1269–1272)[link]

In 1268 the Dominican Order assigned Thomas to be regent master at the University of Paris for a second time, a position he held until the spring of 1272. Part of the reason for this sudden reassignment appears to have arisen from the rise of "Averroism" or "radical Aristotelianism" in the universities. In response to these perceived evils, Thomas wrote two works, one of them being De unitate intellectus, contra Averroistas (On the Unity of Intellect, against the Averroists) in which he blasts Averroism as incompatible with Christian doctrine.^[30] During his second regency, he finished the second part of the Summa and wrote De virtutibus and De aeternitate mundi,^[29] the latter of which dealt with controversial Averroist and Aristotelian beginninglessness of the world.^[31] Disputes with some important Franciscans such as Bonaventure and John Peckham conspired to make his second regency much more difficult and troubled than the first. A year before Thomas re-assumed the regency at the 1266–67 Paris disputations, Franciscan master William of Baglione accused Thomas of encouraging Averroists, calling him the "blind leader of the blind". Thomas called these individuals the murmurantes (Grumblers).^[31] In reality, Thomas was deeply disturbed by the spread of Averroism and was angered when he discovered Siger of Brabant teaching Averroistic interpretations of Aristotle to Parisian students.^[32] On 10 December 1270, the bishop of Paris, Etienne Tempier, issued an edict condemning thirteen Aristotlelian and Averroistic propositions as heretical and excommunicating anyone who continued to support them.^[33] Many in the ecclesiastical community, the so-called Augustinians, were fearful that this introduction of Aristotelianism and the more extreme Averroism might somehow contaminate the purity of the Christian faith. In what appears to be an attempt to counteract the growing fear of Aristotelian thought, Thomas conducted a series of disputations between 1270 and 1272: De virtutibus in communi (On Virtues in General), De virtutibus cardinalibus (On Cardinal Virtues), De spe (On Hope).^[34]

Final days and "Straw" (1272–1274)[link]

In 1272 Thomas took leave from the University of Paris when the Dominicans from his home province called upon him to establish a studium generale wherever he liked and staff it as he pleased. He chose to establish the institution in Naples, and moved there to take his post as regent master.^[29] He took his time at Naples to work on the third part of the Summa while giving lectures on various religious topics. On 6 December 1273 Thomas was celebrating the Mass of St. Nicholas when, according to some, he heard Christ speak to him. Christ asked him what he desired, being pleased with his meritorious life. Thomas replied "Only you Lord. Only you."^[35] After this exchange something happened, but Thomas never spoke of it or wrote it down. Because of what he saw, he abandoned his routine and refused to dictate to his socius Reginald of Piperno. When Reginald begged him to get back to work, Thomas replied: "Reginald, I cannot, because all that I have written seems like straw to me."^[36] (mihi videtur ut palea).^[37] What exactly triggered Thomas's change in behavior is believed by Catholics to have been some kind of supernatural experience of God.^[38] After taking to his bed, he did recover some strength.^[39]

Looking to find a way to reunite the Eastern Orthodox churches with the Catholic Church (the Eastern Orthodox were excommunicated by the Roman Catholic Church, and vice versa, in A.D. 1054 over doctrinal disputes) Pope Gregory X convened the Second Council of Lyon to be held on 1 May 1274 and summoned Thomas to attend.^[40] At the meeting, Thomas's work for Pope Urban IV concerning the Greeks, Contra errores graecorum, was to be presented.^[41] On his way to the Council, riding on a donkey along the Appian Way,^[40] he struck his head on the branch of a fallen tree and became seriously ill again. He was then quickly escorted to Monte Cassino to convalesce.^[39] After resting for a while, he set out again, but stopped at the Cistercian Fossanova Abbey after again falling ill.^[42] The monks nursed him for several days, and as he received his last rites he prayed: "I receive Thee, ransom of my soul. For love of Thee have I studied and kept vigil, toiled, preached and taught..."^[43] He died on 7 March 1274^[42] while giving commentary on the Song of Songs.^[44]

Condemnation of 1277[link]

In 1277, the same bishop of France, Etienne Tempier, who had issued the condemnation of 1270 issued another, more extensive condemnation. One aim of this condemnation was to clarify that God's absolute power transcended any principles of logic that Aristotle or Averroes might place on it.^[45] More specifically, it contained a list of 219 propositions that the bishop had determined to violate the omnipotence of God, and included in this list were twenty Thomistic propositions. Their inclusion badly damaged Thomas's reputation for many years.^[46]

In The Divine Comedy, Dante sees the glorified spirit of Thomas in the Heaven of the Sun with the other great exemplars of religious wisdom.^[47] Dante asserts that Thomas died by poisoning, on the order of Charles of Anjou;^[48] Villani (ix. 218) cites this belief, and the Anonimo Fiorentino describes the crime and its motive. But the historian Ludovico Antonio Muratori reproduces the account made by one of Thomas's friends, and this version of the story gives no hint of foul play.^[49]

Thomas's theology had begun its rise to prestige. Two centuries later, in 1567, Pope Pius V proclaimed St. Thomas Aquinas a Doctor of the Church and ranked his feast with those of the four great Latin fathers: Ambrose, Augustine of Hippo, Jerome, and Gregory. However, in the same period the Council of Trent would still turn to Duns Scotus before Thomas as a source of arguments in defence of the Church. Even though Duns Scotus was more consulted at the Council of Trent, Thomas had the honor of having his Summa Theologica placed on the altar alongside the Bible and the Decretals.^[46][50]

In his encyclical of 4 August 1879, Pope Leo XIII stated that Thomas's theology was a definitive exposition of Catholic doctrine. Thus, he directed the clergy to take the teachings of Thomas as the basis of their theological positions. Leo XIII also decreed that all Catholic seminaries and universities must teach Thomas's doctrines, and where Thomas did not speak on a topic, the teachers were "urged to teach conclusions that were reconcilable with his thinking." In 1880, Saint Thomas Aquinas was declared patron of all Catholic educational establishments.

Canonization[link]

When the devil's advocate at his canonization process objected that there were no miracles, one of the cardinals answered, "Tot miraculis, quot articulis"—"there are as many miracles (in his life) as articles (in his Summa)," viz., thousands.^[50] Fifty years after the death of Thomas, on 18 July 1323, Pope John XXII, seated in Avignon, pronounced Thomas a saint.^[51]

In a monastery at Naples, near the cathedral of St. Januarius, a cell in which he supposedly lived is still shown to visitors. His remains were placed in the Church of the Jacobins in Toulouse in 1369. Between 1789 and 1974, they were held in Basilique de Saint-Sernin, Toulouse. In 1974, they were returned to the Church of the Jacobins, where they have remained ever since.

In the General Roman Calendar of 1962, in the Roman Catholic Church, Thomas was commemorated on 7 March, the day of death. However, in the General Roman Calendar of 1969, Thomas's memorial was transferred to 28 January, the date of the translation of his relics to Toulouse.^[52]

Saint Thomas Aquinas is honored with a feast day on the liturgical of the Episcopal Church in the United States of America on 28 January.

Philosophy[link]

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Thomas was a theologian and a Scholastic philosopher.^[53] However, he never considered himself a philosopher, and criticized philosophers, whom he saw as pagans, for always "falling short of the true and proper wisdom to be found in Christian revelation."^[54] With this in mind, Thomas did have respect for Aristotle, so much so that in the Summa, he often cites Aristotle simply as "the Philosopher." Much of his work bears upon philosophical topics, and in this sense may be characterized as philosophical. Thomas's philosophical thought has exerted enormous influence on subsequent Christian theology, especially that of the Roman Catholic Church, extending to Western philosophy in general. Thomas stands as a vehicle and modifier of Aristotelianism and Neoplatonism.

Commentaries on Aristotle[link]

Thomas wrote several important commentaries on Aristotle, including On the Soul, Nicomachean Ethics and Metaphysics. His work is associated with William of Moerbeke's translations of Aristotle from Greek into Latin.

Epistemology[link]

Thomas believed "that for the knowledge of any truth whatsoever man needs divine help, that the intellect may be moved by God to its act."^[55] However, he believed that human beings have the natural capacity to know many things without special divine revelation, even though such revelation occurs from time to time, "especially in regard to such (truths) as pertain to faith."^[56] But this is the light that is given to man by God according to man's nature: "Now every form bestowed on created things by God has power for a determined act, which it can bring about in proportion to its own proper endowment; and beyond which it is powerless, except by a superadded form, as water can only heat when heated by the fire. And thus the human understanding has a form, viz. intelligible light, which of itself is sufficient for knowing certain intelligible things, viz. those we can come to know through the senses. "^[57]

Ethics[link]

Thomas's ethics are based on the concept of "first principles of action."^[58] In his Summa Theologica, he wrote:

Virtue denotes a certain perfection of a power. Now a thing's perfection is considered chiefly in regard to its end. But the end of power is act. Wherefore power is said to be perfect, according as it is determinate to its act.^[59]

Thomas defined the four cardinal virtues as prudence, temperance, justice, and fortitude. The cardinal virtues are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity. These are somewhat supernatural and are distinct from other virtues in their object, namely, God:

Now the object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason. Wherefore the theological virtues are specifically distinct from the moral and intellectual virtues.^[60]

Furthermore, Thomas distinguished four kinds of law: eternal, natural, human, and divine. Eternal law is the decree of God that governs all creation. Natural law is the human "participation" in the eternal law and is discovered by reason.^[61] Natural law, of course, is based on "first principles":

. . . this is the first precept of the law, that good is to be done and promoted, and evil is to be avoided. All other precepts of the natural law are based on this . . .^[62]

The desires to live and to procreate are counted by Thomas among those basic (natural) human values on which all human values are based. According to Thomas, all human tendencies are geared towards real human goods. In this case, the human nature in question is marriage, the total gift of oneself to another that ensures a family for children and a future for mankind.^[63]

Human law is positive law: the natural law applied by governments to societies. Divine law is the specially revealed law in the scriptures.

Thomas also greatly influenced Catholic understandings of mortal and venial sins.

Thomas denied that human beings have any duty of charity to animals because they are not persons. Otherwise, it would be unlawful to use them for food. But this does not give us license to be cruel to them, for "cruel habits might carry over into our treatment of human beings."^[64]

Thomas contributed to economic thought as an aspect of ethics and justice. He dealt with the concept of a just price, normally its market price or a regulated price sufficient to cover seller costs of production. He argued it was immoral for sellers to raise their prices simply because buyers were in pressing need for a product.^[65][66]

Intentionality[link]

The pioneer of neurodynamics, cognitive neuroscientist Walter Freeman, considers the work of Thomas important in remodeling intentionality, the directedness of the mind toward what it is aware of. 

Psychology[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (September 2011)

Aquinas maintains that a human is a single material substance. He understands the soul as the form of the body, which makes a human being the composite of the two. Thus, only living, form-matter composites can truly be called human; dead bodies are “human” only analogously. One actually existing substance comes from body and soul. A human is a single material substance, but still should be understood as having an immaterial soul, which continues after bodily death.

Ultimately, humans are animals; the animal genus is body; body is material substance. When embodied, a human person is an “individual substance in the category rational animal.”^[67] The body belongs to the essence of a human being. In his Summa Theologica, Aquinas clearly states his position on the nature of the soul; defining it as “the first principle of life.”^[68] The soul is not corporeal, or a body; it is the act of a body. Because the intellect is incorporeal, it does not use the bodily organs, as “the operation of anything follows the mode of its being.”^[69]

The human soul is perfected in the body, but does not depend on the body, because part of its nature is spiritual. In this way, the soul differs from other forms, which are only found in matter, and thus depend on matter. The soul, as form of the body, does not depend on matter in this way.

The soul is not matter, not even incorporeal or spiritual matter. If it were, it would not be able to understand universals, which are immaterial. A receiver receives things according to the receiver’s own nature, so in order for soul (receiver) to understand (receive) universals, it must have the same nature as universals. Yet, any substance that understands universals may not be a matter-form composite. So, humans have rational souls which are abstract forms independent of the body. But a human being is one existing, single material substance which comes from body and soul: that is what Thomas means when he writes that “something one in nature can be formed from an intellectual substance and a body,” and “a thing one in nature does not result from two permanent entities unless one has the character of substantial form and the other of matter.”^[70]

The soul is a "substantial form"; it is a part of a substance, but it is not a substance by itself. Nevertheless, the soul exists separately from the body, and continues, after death, in many of the capacities we think of as human. Substantial form is what makes a thing a member of the species to which it belongs, and substantial form is also the structure or configuration that provides the object with the abilities that make the object what it is. For humans, those abilities are those of the rational animal.

These distinctions can be better understood in the light of Aquinas’ understanding of matter and form, a hylomorphic ("matter/form") theory derived from Aristotle. In any given substance, matter and form are necessarily united, and each is a necessary aspect of that substance. However, they are conceptually separable. Matter represents what is changeable about the substance – what is potentially something else. For example, bronze matter is potentially a statue, or also potentially a cymbal. Matter must be understood as the matter of something. In contrast, form is what determines some particular chunk of matter to be a specific substance and no other. When Aquinas says that the human body is only partly composed of matter, he means the material body is only potentially a human being. The soul is what actualizes that potential into an existing human being. Consequently, the fact that a human body is live human tissue entails that a human soul is wholly present in each part of the human.

Theology[link]

17th century sculpture of Thomas Aquinas

Thomas viewed theology, or the sacred doctrine, as a science,^[38] the raw material data of which consists of written scripture and the tradition of the Catholic Church. These sources of data were produced by the self-revelation of God to individuals and groups of people throughout history. Faith and reason, while distinct but related, are the two primary tools for processing the data of theology. Thomas believed both were necessary — or, rather, that the confluence of both was necessary — for one to obtain true knowledge of God. Thomas blended Greek philosophy and Christian doctrine by suggesting that rational thinking and the study of nature, like revelation, were valid ways to understand truths pertaining to God. According to Thomas, God reveals himself through nature, so to study nature is to study God. The ultimate goals of theology, in Thomas's mind, are to use reason to grasp the truth about God and to experience salvation through that truth.

Revelation[link]

Thomas believed that truth is known through reason (natural revelation) and faith (supernatural revelation). Supernatural revelation has its origin in the inspiration of the Holy Spirit and is made available through the teaching of the prophets, summed up in Holy Scripture, and transmitted by the Magisterium, the sum of which is called "Tradition". Natural revelation is the truth available to all people through their human nature; certain truths all men can attain from correct human reasoning. For example, he felt this applied to rational ways to know the existence of God.

Though one may deduce the existence of God and his Attributes (One, Truth, Good, Power, Knowledge) through reason, certain specifics may be known only through special revelation (such as the Trinity). In Thomas's view, special revelation is equivalent to the revelation of God in Jesus Christ. The major theological components of Christianity, such as the Trinity and the Incarnation, are revealed in the teachings of the Church and the Scriptures and may not otherwise be deduced.

Supernatural revelation (faith) and natural revelation (reason) are complementary rather than contradictory in nature, for they pertain to the same unity: truth.

Creation[link]

As a Catholic, Thomas believed that God is the "maker of heaven and earth, of all that is visible and invisible." Like Aristotle, Thomas posited that life could form from non-living material or plant life, a theory of ongoing abiogenesis known as spontaneous generation:

Since the generation of one thing is the corruption of another, it was not incompatible with the first formation of things, that from the corruption of the less perfect the more perfect should be generated. Hence animals generated from the corruption of inanimate things, or of plants, may have been generated then.^[71]

Additionally, Thomas considered Empedocles' theory that various mutated species emerged at the dawn of Creation. Thomas reasoned that these species were generated through mutations in animal sperm, and argued that they were not unintended by nature; rather, such species were simply not intended for perpetual existence. This discussion is found in his commentary on Aristotle's Physics:

The same thing is true of those substances which Empedocles said were produced at the beginning of the world, such as the ‘ox-progeny’, i.e., half ox and half man. For if such things were not able to arrive at some end and final state of nature so that they would be preserved in existence, this was not because nature did not intend this [a final state], but because they were not capable of being preserved. For they were not generated according to nature, but by the corruption of some natural principle, as it now also happens that some monstrous offspring are generated because of the corruption of seed.^[72]

Just war[link]

Augustine of Hippo agreed strongly with the conventional wisdom of the time, that Christians should be pacifists in their personal lives. But he routinely argued that this did not apply to the defence of innocents. In essence, the pursuit of peace must include the option of fighting to preserve it in the long-term.^[73] Such a war could not be preemptive, but defensive, to restore peace.^[74]

Thomas Aquinas, centuries later, used the authority of Augustine's arguments in an attempt to define the conditions under which a war could be just:^[75]

• First, war must occur for a good and just purpose rather than for self-gain or as an exercise of power.
• Second, just war must be waged by a properly instituted authority such as the state.
• Third, peace must be a central motive even in the midst of violence.^[76]

Nature of God[link]

Thomas believed that the existence of God is self evident in itself, but not to us. "Therefore I say that this proposition, "God exists," of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature — namely, by effects."^[77]

Thomas believed that the existence of God can be proven. In the Summa Theologica, he considered in great detail five reasons for the existence of God. These are widely known as the quinque viae, or the "Five Ways."

The Five Ways Philosophers Have Proven God's Existence

1. Change: Some things are undoubtedly undergoing change, though cannot cause their own change. Since Thomas believed there can be no infinite chain of causes of change, this leads to the conclusion there must be a first cause of changing that is not itself changed by anything else, and this is what everyone understands by God.
2. Causation: Like change, nothing can cause itself, and like change there must be a First Cause, called God
3. Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause why other things exist.
4. Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative which is the truest and noblest thing, and so most fully existing. This then, we call God -->note Thomas does not ascribe actual qualities to God Himself!
5. Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God --> Note that even when we guide objects, in Thomas' view the source of all our knowledge comes from God as well.^[78]

Concerning the nature of God, Thomas felt the best approach, commonly called the via negativa, is to consider what God is not. This led him to propose five statements about the divine qualities:

1. God is simple, without composition of parts, such as body and soul, or matter and form.^[79]
2. God is perfect, lacking nothing. That is, God is distinguished from other beings on account of God's complete actuality.^[80] Thomas defined God as the ‘Ipse Actus Essendi subsistens,’ subsisting act of being.^[81]
3. God is infinite. That is, God is not finite in the ways that created beings are physically, intellectually, and emotionally limited. This infinity is to be distinguished from infinity of size and infinity of number.^[82]
4. God is immutable, incapable of change on the levels of God's essence and character.^[83]
5. God is one, without diversification within God's self. The unity of God is such that God's essence is the same as God's existence. In Thomas's words, "in itself the proposition 'God exists' is necessarily true, for in it subject and predicate are the same."^[84]

In this approach, he is following, among others, the Jewish philosopher Maimonides.^[85]

Following St. Augustine of Hippo, Thomas defines sin as "a word, deed, or desire, contrary to the eternal law."^[86] It is important to note the analogous nature of law in Thomas's legal philosophy. Natural law is an instance or instantiation of eternal law. Because natural law is that which human beings determine according to their own nature (as rational beings), disobeying reason is disobeying natural law and eternal law. Thus eternal law is logically prior to reception of either "natural law" (that determined by reason) or "divine law" (that found in the Old and New Testaments). In other words, God's will extends to both reason and revelation. Sin is abrogating either one's own reason, on the one hand, or revelation on the other, and is synonymous with "evil" (privation of good, or privatio boni^[87]). Thomas, like all Scholastics, generally argued that the findings of reason and data of revelation cannot conflict, so both are a guide to God's will for human beings.

Nature of the Trinity[link]

Thomas argued that God, while perfectly united, also is perfectly described by Three Interrelated Persons. These three persons (Father, Son, and Holy Spirit) are constituted by their relations within the essence of God. Thomas wrote that the term "Trinity" "does not mean the relations themselves of the Persons, but rather the number of persons related to each other; and hence it is that the word in itself does not express regard to another."^[88] The Father generates the Son (or the Word) by the relation of self-awareness. This eternal generation then produces an eternal Spirit "who enjoys the divine nature as the Love of God, the Love of the Father for the Word."

This Trinity exists independently from the world. It transcends the created world, but the Trinity also decided to give grace to human beings. This takes place through the Incarnation of the Word in the person of Jesus Christ and through the indwelling of the Holy Spirit within those who have experienced salvation by God; according to Aidan Nichols. ^[89]

Prima causa – first cause[link]

Thomas's five proofs for the existence of God take some of Aristotle's assertions concerning principles of being. For Thomas, God as prima causa (first cause) comes from Aristotle's concept of the unmoved mover and asserts that God is the ultimate cause of all things.^[90]

Nature of Jesus Christ[link]

In the Summa Theologica, Thomas begins his discussion of Jesus Christ by recounting the biblical story of Adam and Eve and by describing the negative effects of original sin. The purpose of Christ's Incarnation was to restore human nature by removing "the contamination of sin", which humans cannot do by themselves. "Divine Wisdom judged it fitting that God should become man, so that thus one and the same person would be able both to restore man and to offer satisfaction."^[91] Thomas argued in favor of the satisfaction view of atonement; that is, that Jesus Christ died "to satisfy for the whole human race, which was sentenced to die on account of sin."^[92]

Thomas argued against several specific contemporary and historical theologians who held differing views about Christ. In response to Photinus, Thomas stated that Jesus was truly divine and not simply a human being. Against Nestorius, who suggested that Son of God was merely conjoined to the man Christ, Thomas argued that the fullness of God was an integral part of Christ's existence. However, countering Apollinaris' views, Thomas held that Christ had a truly human (rational) soul, as well. This produced a duality of natures in Christ. Thomas argued against Eutyches that this duality persisted after the Incarnation. Thomas stated that these two natures existed simultaneously yet distinguishably in one real human body, unlike the teachings of Manichaeus and Valentinus.^[93]

In short, "Christ had a real body of the same nature of ours, a true rational soul, and, together with these, perfect Deity." Thus, there is both unity (in his one hypostasis) and composition (in his two natures, human and Divine) in Christ.^[94]

I answer that, The Person or hypostasis of Christ may be viewed in two ways. First as it is in itself, and thus it is altogether simple, even as the Nature of the Word. Secondly, in the aspect of person or hypostasis to which it belongs to subsist in a nature; and thus the Person of Christ subsists in two natures. Hence though there is one subsisting being in Him, yet there are different aspects of subsistence, and hence He is said to be a composite person, insomuch as one being subsists in two.^[95]

Echoing Athanasius of Alexandria, he said that "The only begotten Son of God...assumed our nature, so that he, made man, might make men gods."^[96]

Goal of human life[link]

In Thomas's thought, the goal of human existence is union and eternal fellowship with God. Specifically, this goal is achieved through the beatific vision, an event in which a person experiences perfect, unending happiness by seeing the very essence of God. This vision, which occurs after death, is a gift from God given to those who have experienced salvation and redemption through Christ while living on earth.

This ultimate goal carries implications for one's present life on earth. Thomas stated that an individual's will must be ordered toward right things, such as charity, peace, and holiness. He sees this as the way to happiness. Thomas orders his treatment of the moral life around the idea of happiness. The relationship between will and goal is antecedent in nature "because rectitude of the will consists in being duly ordered to the last end [that is, the beatific vision]." Those who truly seek to understand and see God will necessarily love what God loves. Such love requires morality and bears fruit in everyday human choices.^[97]

Treatment of heretics[link]

Thomas Aquinas belonged to the Dominican Order (formally Ordo Praedicatorum, the Order of Preachers) who began as an order dedicated to the conversion of the Albigensians and other heterodox factions, at first by peaceful means, but later the Albigensians were dealt with by means of the Albigensian Crusade. In the Summa Theologica, he wrote:

With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death. On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death.(Summa, II–II, Q.11, art.3.)

Heresy was a capital offense against the secular law of most European countries of the 13th century, which had a limited prison capacity. Simple theft, forgery, fraud, and other such crimes were also capital offenses; Thomas's point seems to be that the gravity of this offense, which touches not only the material goods but also the spiritual goods of others, is at least the same as forgery. Thomas's suggestion specifically demands that heretics be handed to a "secular tribunal" rather than magisterial authority. That Thomas specifically says that heretics "deserve... death" is related to his theology, according to which all sinners have no intrinsic right to life ("For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord"^[98]). Nevertheless, his point is clear: heretics should be executed by the state. He elaborates on his opinion regarding heresy in the next article, when he says:

In God's tribunal, those who return are always received, because God is a searcher of hearts, and knows those who return in sincerity. But the Church cannot imitate God in this, for she presumes that those who relapse after being once received, are not sincere in their return; hence she does not debar them from the way of salvation, but neither does she protect them from the sentence of death. (Summa, op. cit., art.4.)

The afterlife and resurrection[link]

A grasp of Aquinas's psychology is essential for understanding his beliefs around the afterlife and resurrection. Thomas, following Church doctrine, accepts that the soul continues to exist after the death of the body. Because he accepts that the soul is the form of the body, then he also must believe that the human being, like all material things, is form-matter composite. Substantial form (the human soul) configures prime matter (the physical body) and is the form by which a material composite belongs to that species it does; in the case of human beings, that species is rational animal.^[99] So, a human being is a matter-form composite that is organized to be a rational animal. Matter cannot exist without being configured by form, but form can exist without matter—which allows for the separation of soul from body. Aquinas says that the soul shares in the material and spiritual worlds, and so has some features of matter and other, immaterial, features (such as access to universals). The human soul is different from other material and spiritual things; it is created by God, but also only comes into existence in the material body.

Human beings are material, but the human person can survive the death of the body through continued existence of the soul, which persists. The human soul straddles the spiritual and material worlds, and is both a configured subsistent form as well as a configurer of matter into that of a living, bodily human.^[100] Because it is spiritual, the human soul does not depend on matter and may exist separately. Because the human being is a soul-matter composite, the body has a part in what it is to be human. Perfected human nature consists in the human dual nature, embodied and intellecting.

Resurrection appears to require dualism, which Thomas rejects. Yet, Aquinas believes the soul persists after the death and corruption of the body, and is capable of existence, separated from the body between the time of death and the resurrection. Aquinas believes in a different sort of dualism, one guided by Christian scripture. Aquinas knows that human beings are essentially physical, but that that physicality has a spirit capable of returning to God after life.^[101] For Aquinas, the rewards and punishment of the afterlife are not only spiritual. Because of this, resurrection is an important part of his philosophy on the soul. The human is fulfilled and complete in the body, so the hereafter must take place with souls enmattered in resurrected bodies. In addition to spiritual reward, humans can expect to enjoy material and physical blessings. Because Aquinas’s soul requires a body for its actions, during the afterlife, the soul will also be punished or rewarded in corporeal existence.

Aquinas states clearly his stance on resurrection, and uses it to back up his philosophy of justice; that is, the promise of resurrection compensates Christians who suffered in this world through a heavenly union with the divine. He says, “If there is no resurrection of the dead, it follows that there is no good for human beings other than in this life.”^[102] Resurrection provides the impetus for people on earth to give up pleasures in this life. Thomas believes the human who has prepared for the afterlife both morally and intellectually will be rewarded more greatly; however, all reward is through the grace of God. Aquinas insists beatitude will be conferred according to merit, and will render the person better able to conceive the divine. Aquinas accordingly believes punishment is directly related to earthly, living preparation and activity as well. Aquinas’s account of the soul focuses on epistemology and metaphysics, and because of this he believes it gives a clear account of the immaterial nature of the soul. Aquinas conservatively guards Christian doctrine, and thus maintains physical and spiritual reward and punishment after death. By accepting the essentiality of both body and soul, he allows for a heaven and hell described in scripture and church dogma.

Modern influence[link]

Many modern ethicists both within and outside the Catholic Church (notably Philippa Foot and Alasdair MacIntyre) have recently commented on the possible use of Thomas's virtue ethics as a way of avoiding utilitarianism or Kantian "sense of duty" (called deontology). Through the work of twentieth century philosophers such as Elizabeth Anscombe (especially in her book Intention), Thomas's principle of double effect specifically and his theory of intentional activity generally have been influential.

In recent years, the cognitive neuroscientist Walter Freeman proposes that Thomism is the philosophical system explaining cognition that is most compatible with neurodynamics, in a 2008 article in the journal Mind and Matter entitled "Nonlinear Brain Dynamics and Intention According to Aquinas."

Thomas's aesthetic theories, especially the concept of claritas, deeply influenced the literary practice of modernist writer James Joyce, who used to extol Thomas as being second only to Aristotle among Western philosophers. The influence of Thomas's aesthetics also can be found in the works of the Italian semiotician Umberto Eco, who wrote an essay on aesthetic ideas in Thomas (published in 1956 and republished in 1988 in a revised edition).

Claims of levitation[link]

For centuries, there have been recurring claims that Thomas had the ability to levitate. For example, G. K. Chesterton wrote that, "His experiences included well-attested cases of levitation in ecstasy; and the Blessed Virgin appeared to him, comforting him with the welcome news that he would never be a Bishop."^[103]

See also[link]

	Christianity portal
	Saints portal

Sources[link]

Footnotes[link]

References[link]

•  This article incorporates text from a publication now in the public domain: Seeburg, Reinhold (1914). "Thomas Aquinas". In Jackson, Samuel Macauley. New Schaff-Herzog Encyclopedia of Religious Knowledge. XI (third ed.). London and New York: Funk and Wagnalls. pp. 422–427. http://www.ccel.org/ccel/schaff/encyc11.t.vii.html. 
•  This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Thomas Aquinas". Encyclopædia Britannica (11th ed.). Cambridge University Press. http://encyclopedia.jrank.org/APO_ARN/AQUINAS_THOMAS_Thomas_of_AQUIN_.html. 

Further reading[link]

• Copleston, Frederick (1991). Aquinas: An Introduction to the Life and Work of the Great Medieval Thinker. Penguin Books. ISBN 0-14-013674-6. 
• Faitanin, Paulo (2008). A Sabedoria do Amor: iniciação à filosofia de Santo Tomás de Aquino. Instituto Aquinate. ISSN 1982-8845. 
• Faitanin, Paulo (2008). O Ofício do Sábio: o modo de estudar e ensinar segundo Santo Tomás de Aquino. Instituto Aquinate. ISSN 1982-8845. 
• Paterson, Craig & Matthew S. Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate, 2006. Introduction to Thomism
• Schmitz, Kenneth (2007). St. Thomas Aquinas (audiobook). Narrated by Charlton Heston. Ashland, OR; Boulder, CO: Knowledge Products; Blackstone Audiobooks; NetLibrary. ISBN 0-7861-6932-X. OCLC 78235338. http://www.blackstoneaudio.com/audiobook.cfm?id=3813. 
• Torrell, Jean-Pierre (2005). Saint Thomas Aquinas. (Rev. ed. ed.). Washington D.C.: Catholic University of America Press. ISBN 978-0-8132-1423-8. OCLC 456104266. 
• Wallace, William A. (1970). "Thomas Aquinas, Saint". In Gillispie, Charles. Dictionary of Scientific Biography. 1. New York: Scribner & American Council of Learned Societies. pp. 196–200. ISBN 978-0-684-10114-9. http://www.encyclopedia.com/topic/Saint_Thomas_Aquinas.aspx#1. 
• Weisheipl, James (1974). Friar Thomas D'Aquino: his life, thought, and work ([1st ed.] ed.). Garden City N.Y.: Doubleday. ISBN 978-0-385-01299-7. 

External links[link]

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Biographies[link]

• St. Thomas Aquinas (pdf) biography from Fr. Alban Butler's Lives of the Saints
•  "St. Thomas Aquinas". Catholic Encyclopedia. 1913. 
• St. Thomas Aquinas article by Daniel Kennedy in Catholic Encyclopedia (1912), at NewAdvent.org
• St. Thomas Aquinas biography by Jacques Maritain
• St. Thomas Aquinas biography by G. K. Chesterton protected by copyright outside Australia
• Vita D. Thomae Aquinatis a pictorial life of Aquinas from a manuscript by Otto van Veen (1610)

On his thought[link]

• Actus Essendi Electronic Journal
• Brown, Paterson. "Infinite Causal Regression", Philosophical Review, 1966.
• Brown, Paterson. "St. Thomas' Doctrine of Necessary Being", Philosophical Review, 1964.

Wikisource has the text of the 1911 Encyclopædia Britannica article Aquinas, Thomas.

• Instituto Teológico São Tomás de Aquino (Portuguese)
• On the legend of St. Albert's automaton
• Aquinas on Intelligent Extra-Terrestrial Life
• Poetry of St. Thomas Aquinas
• Biography and ideas at SWIF/University of Bari/Italy (Italian)
• Aquinas's Moral, Political and Legal Philosophy
• Thomas Aquinas at Find A Grave
• Thomistic Philosophy Inspired by the enduring thought of Saint Thomas Aquinas
• Article on Thomism by the Jacques Maritain Center of Notre Dame University
• Thomistica.net news and newsletter devoted to the academic study of Aquinas
• Aquinas the Scholar from The Thirteenth, the Greatest of Centuries, ch. XVII. by James Joseph Walsh
• A discussion of Aquinas on BBC Radio 4's In Our Time series 2009

By Thomas[link]

• Works by or about Thomas Aquinas in libraries (WorldCat catalog)
• Complete works of St. Thomas Aquinas in (Latin) and (English) side by side
• Corpus Thomisticum – his complete works in (Latin)
• Documenta Catholica Omnia – his complete works in PDF files, in (Latin), (Italian), (English), (German), (Spanish), (French), (Portuguese)
• Summa contra Gentiles
• Summa Theologica
• The Principles of Nature
• On Being and Essence (De Ente et Essentia)
• Catena Aurea (partial)
• Works by Thomas Aquinas at Project Gutenberg
• Bibliotheca Thomistica IntraText: texts, concordances and frequency lists
• An Aquinas Bibliography
• St Thomas' Multilanguage Opera Omnia
• Thomas Aquinas in English
• De Magistro (On the teacher q. 11, a.1 of de Veritate)
• Writings of Thomas Aquinas in Article Form at PhilosophersAnswer.com
• Online Galleries, History of Science Collections, University of Oklahoma Libraries High resolution images of works by Thomas Aquinas in .jpg and .tiff format.