The intellectual landscape of the 13th century was a tumultuous battleground where the ancient wisdom of the Greeks collided violently with the established dogmas of the Christian Church. Into this era of scholastic upheaval stepped Thomas Aquinas, a man whose physical imposition was matched only by the colossal scope of his intellect. Born into a noble Italian family in Roccasecca around 1225, Aquinas defied the expectations of his lineage to join the Dominican Order, a decision that led his family to imprison him in a castle for over a year in a failed attempt to break his resolve. This period of solitude only sharpened his mind and deepened his spiritual conviction, setting the stage for a life dedicated to the synthesis of Aristotelian philosophy and Christian theology. Often underestimated in his youth and famously dubbed "The Dumb Ox" by his peers due to his quiet demeanor and stout physique, his teacher Albert the Great prophetically declared that the bellowing of this ox would one day be heard throughout the world.
Aquinas’s life work was a relentless pursuit of truth, grounded in the revolutionary belief that faith and reason were not contradictory enemies but complementary gifts from God. At a time when many theologians viewed the rediscovery of Aristotle’s works as a threat to the faith, Aquinas embraced the "Philosopher," using logic and empirical observation to erect a cathedral of thought known as Thomism. His magnum opus, the *Summa Theologica*, remains one of the most influential works in Western literature, offering a systematic guide to theology that addresses the nature of God, ethics, and the purpose of human existence. He argued that the natural world, governed by discoverable laws, points inevitably toward a Divine Creator, thereby validating scientific inquiry as a form of worship.
The essence of Aquinas lies in his holistic view of the human person. He rejected the dualism that viewed the body as a mere prison for the soul, arguing instead for the unity of body and spirit. His philosophy emphasizes that grace does not destroy nature but perfects it, suggesting that human flourishing requires both the development of natural virtues—such as prudence and justice—and the reception of divine grace. Aquinas died in 1274, leaving behind a legacy that earned him the title of "The Angelic Doctor." His work continues to serve as the bedrock of Catholic philosophy and offers profound insights into natural law, ethical theory, and the metaphysical structure of reality, proving that the human mind is capable of ascending to the heights of divine contemplation through the ladder of rigorous reason.
50 Popular Quotes from Thomas Aquinas
The Harmony of Faith, Reason, and Truth
"To one who has faith, no explanation is necessary. To one without faith, no explanation is possible."
This profound statement highlights the inherent divide between the empirical mindset and the spiritual disposition. Aquinas suggests that faith operates on a plane of existence that transcends logical deduction, acting as an internal conviction that requires no external validation. For the believer, the experience of the divine is self-evident and foundational, rendering apologetics secondary to the lived reality of belief. Conversely, for the skeptic entrenched entirely in materialism, the metaphysical nature of faith remains linguistically and conceptually inaccessible.
"Three things are necessary for the salvation of man: to know what he ought to believe; to know what he ought to desire; and to know what he ought to do."
Aquinas outlines a tripartite structure for human redemption that encompasses the intellect, the will, and action. Salvation is not merely a passive state of being but an active engagement of the entire human person in pursuit of the ultimate good. Knowing what to believe grounds the person in truth; knowing what to desire aligns the heart with divine will; and knowing what to do manifests that faith in the physical world through ethical living.
"Wonder is the desire for knowledge."
Here, Aquinas identifies the emotional and intellectual spark that drives all human inquiry and scientific progress. He posits that the feeling of awe we experience when confronting the unknown is not a dead end but a catalyst for understanding. This innate curiosity is a fundamental aspect of human nature, pushing us to explore the cosmos and our own minds. It frames the pursuit of knowledge as a natural, almost biological imperative rather than a mere academic exercise.
"The things that we love tell us what we are."
This quote serves as a mirror for the soul, suggesting that our identity is defined not by our possessions or status, but by the object of our affections. Aquinas argues that the will is drawn to what it perceives as good, and therefore, our character is shaped by the quality of goods we pursue. If we love the transient and material, we become superficial; if we love the eternal and virtuous, we participate in the divine nature. It is a call to introspection regarding our deepest valuations.
"Better to illuminate than merely to shine to deliver to others contemplated truths than merely to contemplate."
This maxim encapsulates the Dominican motto and Aquinas’s philosophy of education and preaching. It distinguishes between the passive possession of wisdom and the active charity of sharing that wisdom with others. Merely shining implies a vanity or self-contained brilliance, whereas illuminating suggests dispelling the darkness for others. It emphasizes the social responsibility of the intellectual to serve the community.
"Beware the man of a single book."
Aquinas warns against intellectual narrowness and the dogmatism that arises from limited exposure to diverse ideas. A person who relies on a single source of authority lacks the nuance and perspective necessary for true wisdom. This quote advocates for a broad education and the synthesis of various viewpoints to arrive at a robust understanding of truth. It is a timeless critique of fundamentalism in any field of study.
"Faith has to do with things that are not seen and hope with things that are not at hand."
In this distinction, Aquinas clarifies the theological virtues by defining their relationship to time and perception. Faith is the conviction in the invisible realities of the present and past, a trust in the divine architecture of the world. Hope, however, is forward-looking, a confident expectation of a future good that is difficult but possible to attain. Both virtues require the human spirit to extend beyond the immediate data of the senses.
"Reason in man is rather like God in the world."
Aquinas draws a parallel between the microcosm of the human being and the macrocosm of the universe. Just as God orders, governs, and sustains the universe through divine providence, human reason is meant to order, govern, and sustain the chaotic impulses of the individual. It establishes the intellect as the rightful sovereign of the soul, tasked with bringing harmony to the passions. This underscores the dignity of the human mind as an image of the divine.
"There is nothing on this earth more to be prized than true friendship."
Despite his reputation as a solitary scholar, Aquinas places an immense value on the relational aspect of human life. He views friendship not just as a social utility but as a school of virtue where selflessness is learned and practiced. True friendship involves willing the good of the other for their own sake, which is a reflection of divine love. It suggests that human happiness is incomplete without the shared bond of kindred spirits.
"Sorrow can be alleviated by good sleep, a bath and a glass of wine."
This practical advice reveals the deeply human side of the "Angelic Doctor," acknowledging the psychosomatic unity of man. Aquinas recognizes that spiritual or emotional distress often has physical components that must be addressed through care of the body. It rejects a hyper-spiritualized view of suffering, validating simple, earthly pleasures as legitimate remedies for a heavy heart. It reminds us that grace builds upon nature, and sometimes nature needs a nap.
God, Creation, and the Divine Essence
"God is never angry for His sake, only for ours."
Aquinas reinterprets the biblical language of divine wrath, stripping it of petty human emotion and volatility. He argues that God, being perfect and unchangeable, does not experience emotional outbursts; rather, "wrath" is a metaphor for the necessary consequences of turning away from the source of life. It frames divine justice as a corrective measure intended to restore order and guide humanity back to the good. It emphasizes God's benevolence even in judgment.
"To take away the cause is to take away the effect."
This principle of causality is central to Aquinas’s cosmological arguments for the existence of God. It posits that the universe and everything in it are contingent, relying on a preceding cause for their existence. Therefore, there must be a First Cause—God—who is not caused by anything else, or else the chain of existence would collapse into nothingness. It is a logical foundation for understanding the dependence of creation on the Creator.
"Grant me, O Lord my God, a mind to know you, a heart to seek you, wisdom to find you, conduct pleasing to you, faithful perseverance in waiting for you, and a hope of finally embracing you."
This prayer encapsulates the total orientation of the Thomistic life toward the divine. It breaks down the spiritual journey into cognitive, emotional, and behavioral components, showing that relationship with God requires the alignment of the whole person. It moves from the intellectual desire to know God to the eschatological hope of the beatific vision. It serves as a comprehensive roadmap for the spiritual life.
"God is not the cause of evil, but the cause of the good of the nature in which evil is."
Aquinas addresses the problem of evil by defining evil not as a substance, but as a privation—a lack of a due good. God creates the being and the nature, which are good, but evil arises when that nature is corrupted or fails to reach its potential. This distinction protects the goodness of the Creator while acknowledging the reality of suffering and sin. It places the origin of evil in the defect of the secondary agent, not the primary cause.
"The existence of God and other like truths about God, which can be known by natural reason, are not articles of faith, but are preambles to the articles."
This quote establishes the autonomy and utility of philosophy in the service of theology. Aquinas asserts that human reason, unaided by scripture, can deduce certain truths, such as the existence of a Prime Mover. These rational foundations prepare the mind to accept the higher mysteries of revelation, such as the Trinity. It validates natural theology as a bridge between the secular and the sacred.
"We can not know what God is, but rather what He is not."
This statement defines the "via negativa" or apophatic theology, which posits that the finite human mind cannot comprehend the infinite essence of God. We can only describe God by stripping away human limitations—saying He is infinite (not finite), immortal (not mortal), and immutable (not changing). It encourages a posture of humility and mystery in the face of the divine. It prevents the idolatry of creating a God in man's image.
"Man cannot live without joy; therefore when he is deprived of true spiritual joys it is necessary that he become addicted to carnal pleasures."
Aquinas diagnoses the root cause of hedonism and addiction as a spiritual void. He argues that the human soul is designed for happiness, and if it cannot find satisfaction in the higher goods of truth and virtue, it will inevitably settle for the lower goods of the senses. This psychological insight suggests that the cure for vice is not just prohibition, but the substitution of a superior joy. It connects moral behavior directly to human fulfillment.
"If the hand does not move the stick, the stick will not move anything else."
This analogy illustrates the concept of instrumental causality and the necessity of a primary mover. In the order of the universe, secondary causes (like the stick) only have power because they are being acted upon by a primary agent (the hand). Ultimately, this points to God as the sustaining force behind all action and existence in the cosmos. It reminds us that we are instruments of a higher power.
"Creatures are like footprints of God."
Aquinas views the natural world as a sacramental reality that bears the mark of its Creator. Just as a footprint reveals the presence and path of a walker, the complexity, beauty, and order of creation reveal the attributes of God. This perspective invites us to study nature with reverence, seeing the physical world as a text that speaks of divine wisdom. It bridges the gap between science and spirituality.
"God loves all existing things."
This assertion is based on the metaphysical principle that existence itself is a good, and since God wills the existence of all things, He must love them. It rejects the idea of a hateful or indifferent deity, positing instead a universe sustained by continuous divine affection. Even in the depths of imperfection, the very fact of being is a sign of God's love. It provides a basis for the intrinsic dignity of all life.
Love, Charity, and Virtue
"Love takes up where knowledge leaves off."
Aquinas acknowledges the limitations of the intellect in connecting with the divine and the other. While the mind can know about God, it is love that unites the soul with God. Love has a unitive power that knowledge lacks, allowing the will to leap across the chasm of mystery. It suggests that the ultimate fulfillment of human existence is found in the heart's movement toward the good.
"To love is to will the good of the other."
This is perhaps Aquinas’s most famous definition of love, moving it from the realm of sentiment to the realm of volition. Love is not merely a warm feeling but a deliberate choice to promote the flourishing of another person. This definition purifies love of selfishness, making it an act of benevolence rather than desire. It serves as the foundation for Christian charity and ethical relationships.
"Charity is the form of the virtues."
Aquinas argues that without love (charity), other virtues like justice, courage, or temperance are hollow and incomplete. Charity directs all other virtues toward their ultimate end, which is God. It acts as the soul or the animating principle of the moral life, transforming mere good behavior into holy action. Without charity, a virtue is merely a habit; with charity, it is a path to God.
"Fear is such a powerful emotion for humans that when we allow it to take us over, it drives compassion right out of our hearts."
This psychological observation highlights the paralyzing and hardening effect of fear. When self-preservation becomes the dominant drive, the capacity to empathize with others is diminished. Aquinas warns that succumbing to fear leads to moral isolation and cruelty. It calls for the virtue of fortitude to conquer fear so that love can operate freely.
"Mercy without justice is the mother of dissolution; justice without mercy is cruelty."
Aquinas balances two seemingly opposing virtues, arguing that they are interdependent. Justice provides the necessary structure and accountability for society, while mercy provides the context of human frailty and redemption. To separate them is to create either chaos or tyranny. This dialectic is crucial for leadership, parenting, and governance.
"The happy man needs friends."
Revisiting the theme of friendship, Aquinas argues that even the self-sufficient or virtuous person requires companionship to fully actualize their humanity. Friends provide the opportunity to practice beneficence and to see one's own virtue reflected in another. It counters the Stoic ideal of total independence, positing that we are social animals designed for communion. Happiness is a shared reality.
"Perfect happiness cannot be in that which consists of an aggregation of goods."
Aquinas argues against materialism, stating that accumulating finite goods (money, power, fame) can never satisfy the infinite desire of the human heart. True happiness must be singular and perfect, found only in the possession of the Ultimate Good, which is God. This quote serves as a critique of consumerism and a redirection of desire toward the eternal.
"Humility is the queen of all virtues."
While charity is the form, humility is the foundation. Aquinas views humility not as self-deprecation, but as living in the truth of one's dependence on God. It clears the ego to make room for grace and allows the other virtues to take root. Without humility, pride corrupts every other good deed.
"It is requisite for the relaxation of the mind that we make use, from time to time, of playful deeds and jokes."
Aquinas defends the virtue of *eutrapelia*, or pleasantness, arguing that leisure and humor are necessary for mental health. Just as a bow breaks if kept always strung, the mind breaks if kept always in deep concentration. This legitimizes recreation and play as parts of a virtuous and balanced life. It shows a holistic understanding of human psychology.
"Patience is the root and guardian of all the virtues."
Patience is described as the strength to endure suffering and delay without losing composure or hope. Aquinas sees it as the guardian because it prevents the spirit from being broken by the trials of life, thereby preserving the other virtues. It is the active stamina of the soul, essential for long-term character development.
Law, Justice, and Society
"Law is nothing else than an ordinance of reason for the common good, made by him who has care of the community, and promulgated."
This is the classic definition of law in Western jurisprudence. Aquinas establishes that law must be rational, not arbitrary; it must serve the community, not just the ruler; it must come from legitimate authority; and it must be known to the people. This framework underpins modern concepts of the rule of law and checks against tyranny.
"An unjust law is a human law that is not rooted in eternal law and natural law."
Aquinas provides the moral justification for civil disobedience. He argues that human laws derive their authority from the moral order; if a law contradicts the fundamental rights and dignity inherent in natural law, it is a perversion of law and is not binding in conscience. This principle influenced figures like MLK Jr. in the civil rights movement.
"Justice is a certain rectitude of mind whereby a man does what he ought to do in the circumstances confronting him."
Aquinas defines justice as a personal virtue, a habit of the will to render to each their due. It moves justice from an abstract concept of the state to a concrete duty of the individual. It emphasizes personal responsibility and the constant readiness to act rightly in any given situation.
"If the highest aim of a captain were to preserve his ship, he would keep it in port forever."
This metaphor illustrates the necessity of risk in the pursuit of purpose. A ship is built to sail, not to sit safely in the harbor; similarly, humans are built to pursue the good, not merely to exist in safety. It serves as a critique of a life lived solely for security and comfort, urging us to venture out into the challenges of existence.
"A man has free choice to the extent that he is rational."
Aquinas links freedom directly to reason. We are only truly free when our will is guided by a clear understanding of the truth; otherwise, we are slaves to our passions or ignorance. True liberty is not the ability to do whatever we want, but the ability to choose the good based on rational judgment.
"Because philosophy arises from awe, a philosopher is bound in his way to be a lover of myths and poetic fables."
Aquinas acknowledges that philosophy and poetry both spring from the same source: the wonder at existence. While he champions rigorous logic, he respects the power of narrative and myth to convey truths that may escape strict syllogisms. It suggests a unity between the analytical and the creative mind.
"Good can exist without evil, whereas evil cannot exist without good."
This reiterates the parasitic nature of evil. Since evil is a corruption of a good, it requires a host to exist (e.g., blindness needs an eye; rot needs wood). Good, however, is substantial and independent. This gives ontological priority to the good and assures the ultimate victory of good over evil.
"The study of truth requires a considerable effort; which is why few are willing to undertake it out of love of knowledge."
Aquinas is realistic about the intellectual laziness of humanity. He recognizes that true understanding requires discipline, time, and mental exertion, which many avoid. This quote is a call to intellectual fortitude and a commendation of those who dedicate their lives to scholarship.
"Hold firmly that our faith is identical with that of the ancients. Deny this, and you dissolve the unity of the Church."
Aquinas emphasizes the continuity of tradition. He argues that truth does not change with the times, and the faith of the present must be anchored in the revelations given to the ancestors. It warns against the arrogance of "new" theologies that disconnect from historical roots.
"When a man has a just cause, and the intention of doing good, he may do something from which an unintended evil results."
This is the seed of the "Doctrine of Double Effect." Aquinas argues that moral culpability depends on the intention and the nature of the act. If one aims at a good, and a bad side effect occurs that was not intended (though perhaps foreseen), the action may still be permissible. This is crucial in modern medical and military ethics.
The Soul, Knowledge, and Beatitude
"The soul is like an uninhabited world that comes to life only when God lays His head against us."
This poetic image describes the latency of the human spirit. Without the divine presence, the soul is a barren landscape; it is the intimacy of God's grace that awakens the soul to its true potential and vitality. It speaks to the transformative power of spiritual encounter.
"Whatever is received is received according to the mode of the receiver."
This epistemological principle explains why different people understand the same truth differently. Our capacity to understand is limited by our own nature, background, and intellectual capacity. It teaches patience in teaching and dialogue, recognizing that we must adapt truth to the capacity of the listener.
"Man is a frontier between the corporeal and spiritual worlds."
Aquinas situates humanity at the unique intersection of the physical and the metaphysical. We are the only beings that possess both a material body (like animals) and an immortal spirit (like angels). This "frontier" status gives humans the unique responsibility to bridge the gap between creation and the Creator.
"The slenderest knowledge that may be obtained of the highest things is more desirable than the most certain knowledge obtained of lesser things."
Aquinas argues for a hierarchy of knowledge. Even a glimpse of divine truth is worth more than a comprehensive understanding of trivial matters. It encourages the mind to aim high, even if the subject matter is difficult and obscure, rather than settling for easy but insignificant facts.
"By nature all men are equal in liberty, but not in other endowments."
Aquinas affirms the fundamental equality of human beings regarding their natural rights and freedom, while acknowledging the diversity of talents and capacities. This distinction protects human dignity while accounting for the hierarchical structure of society and the variety of human roles.
"Reason cannot prove the existence of God. It can only show that the existence of God is not impossible."
(Note: While Aquinas offers proofs, he often nuances that reason gets us to a "First Cause," but faith reveals who that Cause is). This quote highlights the limits of natural theology. Logic can clear the brush and remove objections, but it cannot force the assent of faith, which remains a gift and a personal encounter.
"Nothing is in the intellect that was not first in the senses."
This is the cornerstone of Aristotelian-Thomistic empiricism. Aquinas rejects the idea of innate ideas, arguing that all human knowledge begins with sensory experience. We observe the world, and from those observations, our intellect abstracts universal concepts. It validates the physical world as the starting point for all wisdom.
"It is natural for man to seek the truth."
Aquinas posits that the drive for truth is not a cultural construct but a biological and spiritual instinct. To suppress this search is to act against one's nature. This defines the human being as "homo quaerens"—the seeking man.
"We do not know God as He is, but only as He shines forth in His creatures."
This reiterates the analogical nature of our knowledge of God. We see reflections and refractions of the divine in the world, but the direct vision of God's essence is reserved for the afterlife. It encourages a sacramental view of the universe where every created thing points beyond itself.
"Three things are necessary for the beauty of a thing: wholeness, harmony and radiance."
Aquinas provides an objective standard for aesthetics. Beauty is not merely in the eye of the beholder but consists of integrity (wholeness), proportion (harmony), and clarity (radiance). This definition has influenced art theory for centuries, suggesting that beauty is a property of being itself.
The Perennial Philosophy
Thomas Aquinas stands as a colossus in the history of thought, not merely for the volume of his writing, but for the durability of his synthesis. He successfully demonstrated that the rigorous demands of the intellect need not be sacrificed at the altar of faith. By weaving together the threads of Greek philosophy, Roman law, and Christian revelation, he created a tapestry of thought known as the "Perennial Philosophy"—a system so robust that it remains the primary philosophical language of the Catholic Church and a critical touchstone for Western ethics.
His legacy is arguably most vital today in his conception of Natural Law. In an age of moral relativism, Aquinas reminds us that right and wrong are not merely social constructs or emotional preferences, but are written into the very fabric of human nature. His insistence that we are rational animals who find our happiness in the pursuit of the Good offers a stabilizing anchor for a modern world adrift in a sea of subjective meaning. To study Aquinas is to enter a school of thought where the mind is sharpened, the soul is expanded, and the universe is revealed as a coherent, intelligible masterpiece of a loving Creator.
**Which quote from the Angelic Doctor resonated most with your current journey? Do you find his arguments on faith and reason convincing in the modern era? Share your thoughts in the comments below!**
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Augustine of Hippo: The Passionate Theologian
As the primary theological influence on Aquinas, Augustine offers a more introspective and psychological approach to faith. His works, particularly *Confessions*, explore the restless human heart and the transformative power of grace, providing the emotional and spiritual bedrock upon which Aquinas later built his systematic structures.
Aristotle: The Master of Logic
To fully understand Aquinas, one must understand the man he simply called "The Philosopher." Aristotle’s works on ethics, metaphysics, and logic provided the methodological framework for Thomism. Exploring Aristotle’s practical wisdom offers insight into the rational foundation of virtue ethics that Aquinas Christianized.
C.S. Lewis: The Modern Apologist
While separated by centuries, C.S. Lewis carries the torch of the Thomistic tradition into the 20th century. Like Aquinas, Lewis was a master of using reason to defend the faith, arguing for the existence of Natural Law (the Tao) and the rationality of Christianity. He represents the "Angelic Doctor’s" spirit translated for the modern reader.