In the turbulent intellectual landscape of the 13th century, a time when the rediscovered works of Aristotle were clashing violently with traditional Christian theology, one man emerged to bridge the chasm between divine revelation and human intellect. Thomas Aquinas, born in 1225 in the castle of Roccasecca, Italy, was not merely a theologian but the quintessential architect of Scholasticism, a system of critical thought that dominated medieval universities. Born into a noble family that envisioned a political career for him, Aquinas defied their expectations to join the Dominican Order, a mendicant group dedicated to poverty and preaching. His family went so far as to imprison him for a year to break his resolve, but his commitment to the pursuit of truth remained unshaken. This early struggle defined his character: a quiet, resolute giant of a man—often mockingly called the "Dumb Ox" by his peers due to his silence—whose bellow of wisdom would eventually resonate through the entirety of Western civilization.
Aquinas’s life work was the monumental synthesis of Aristotelian philosophy with the principles of Christianity. Before him, faith and reason were often viewed as opposing forces; the secular logic of the Greeks was treated with suspicion by the Church. Aquinas argued, however, that since God is the source of all truth, the truth of reason and the truth of revelation could not contradict one another. In his magnum opus, the *Summa Theologica*, he meticulously addressed thousands of questions regarding God, ethics, law, and the human purpose, applying a rigorous dialectical method that respected objections before dismantling them with precise logic. He did not simply demand blind faith; he provided five logical proofs for the existence of God, known as the *Quinque Viae*, demonstrating that the natural world itself points to a Creator. His intellectual bravery lay in his willingness to use the tools of "pagan" philosophy to illuminate sacred mysteries, thereby elevating the status of human reason as a divine gift rather than a spiritual hindrance.
The essence of Thomistic philosophy is the conviction that the universe is an orderly, intelligible structure governed by natural law, which is a reflection of the eternal law of God. For Aquinas, morality was not arbitrary but rooted in the very nature of humanity; to be moral is to act in accordance with reason and to fulfill one's natural ends. He taught that happiness is the ultimate goal of human existence, achievable imperfectly in this life through virtue and perfectly in the next through the Beatific Vision of God. His legacy is vast, influencing canon law, civil jurisprudence, and ethical theory for centuries. Declared a Doctor of the Church and the patron saint of students, Thomas Aquinas remains a beacon for those who seek to understand the delicate harmony between what we can know through our minds and what we must believe through our hearts.
50 Popular Quotes from Thomas Aquinas
The Harmony of Faith and Reason
"To one who has faith, no explanation is necessary. To one without faith, no explanation is possible."
This quote encapsulates the foundational tension and relationship between belief and intellect in Aquinas's work. It suggests that while reason can lead one to the threshold of truth, the final step requires an internal assent that logic alone cannot force. Aquinas recognizes that faith is a theological virtue infused by grace, creating a capacity to perceive truths that remain invisible to the purely skeptical eye. Ultimately, it highlights the limitation of apologetics when the heart is closed to spiritual possibilities.
"Reason in man is rather like God in the world."
Here, Aquinas draws a profound analogy between the human microcosm and the divine macrocosm. Just as God orders, governs, and sustains the universe through His divine will and intellect, human reason is meant to order and govern the passions and actions of the individual. It elevates the status of human intellect, portraying it not as a secular deviation but as a divine spark that mirrors the Creator’s authority. This underscores the responsibility humans have to use their minds to create order within themselves.
"Faith has to do with things that are not seen and hope with things that are not at hand."
Aquinas defines the theological virtues by their relationship to the sensory world and time. Faith is the conviction in spiritual realities that escape empirical verification, requiring trust in divine revelation. Hope is the forward-looking virtue, a confidence in future beatitude that is not yet possessed. This distinction clarifies that the Christian life is fundamentally about navigating the unseen and the not-yet-realized with steadfast confidence.
"Wonder is the desire for knowledge."
In this brief statement, Aquinas aligns himself with the Aristotelian tradition that philosophy begins in wonder. He identifies the emotional and intellectual spark that drives all human inquiry: the realization that there is something we do not understand. This desire is not a passive state but an active hunger that propels the soul toward truth. It suggests that the quest for God and scientific inquiry both stem from the same innate human curiosity.
"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."
This quote provides a structured roadmap for the Christian life, dividing it into the intellect (faith), the will (hope/desire), and action (charity/works). Aquinas emphasizes that salvation is not merely an intellectual assent or a feeling, but a holistic integration of belief, aspiration, and ethical conduct. It reflects his systematic approach to theology, where every aspect of human existence must be aligned with the divine order.
"All that I have written seems like straw to me compared to what has been revealed to me."
Spoken near the end of his life after a mystical experience, this is perhaps Aquinas's most humble admission. Despite writing volumes of the most sophisticated theology in history, he realized that human language is woefully inadequate to describe the reality of God. It serves as a reminder that intellectual theology is only a shadow of the direct experience of the Divine. It puts all academic striving into perspective against the infinite majesty of the Creator.
"Beware the man of a single book."
Aquinas warns against intellectual narrowness and the dangers of dogmatism derived from limited sources. A person who reads only one book or studies only one perspective lacks the nuance and breadth required for true wisdom. It encourages a dialectical approach to learning, where one engages with various viewpoints—even opposing ones—to arrive at a robust understanding of the truth. This reflects the Scholastic method of debating objections before forming conclusions.
"There is nothing on this earth more to be prized than true friendship."
While often seen as a dry intellectual, Aquinas deeply valued the human connection as a mirror of divine love. He viewed friendship not just as a social utility but as a virtue where two people will the good of the other. In the context of faith, spiritual friendship aids the soul in its journey toward God. It elevates social bonds to a sacred level, essential for a complete human life.
"The truth of our faith becomes a matter of ridicule among the infidels if any Catholic, not gifted with the necessary scientific learning, presents as dogma what scientific scrutiny shows to be false."
This is a prescient warning about the conflict between religion and science, urging believers to respect natural knowledge. Aquinas argues that bad science makes for bad theology and ultimately discredits the faith in the eyes of the world. He insists that since all truth is God's truth, believers must not fear scientific discovery but should ensure their interpretation of scripture does not contradict evident natural facts. It is a call for intellectual integrity within the religious community.
"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 summarizes the Thomistic spiritual life, blending the intellectual quest with emotional devotion. It acknowledges that the initiative for knowing God comes from God's grace, asking for the tools necessary for the journey. It covers the entire spectrum of existence: intellect, will, action, time (perseverance), and eternity (hope). It stands as a beautiful testament to his personal piety behind the academic facade.
Love, Charity, and the Will
"To love is to will the good of the other."
This is the classic definition of love (*agape* or *caritas*) in Thomistic philosophy. It strips love of mere sentimentality or emotion, grounding it instead in a decision of the will. To love someone is not necessarily to have warm feelings for them, but to actively desire and work toward their ultimate well-being and salvation. This objective standard makes the command to "love your enemies" possible, as it relies on volition rather than affection.
"Love takes up where knowledge leaves off."
Aquinas posits that while the intellect is limited in how much it can comprehend of God, the will is not limited in how much it can love. We can love God more than we can understand Him. This quote suggests that love is the bridge that crosses the abyss of the unknown, allowing the soul to unite with the Divine even when the mind is baffled. It prioritizes charity as the highest virtue, surpassing even faith and hope.
"The things that we love tell us what we are."
Our character is defined not just by what we know, but by what we value and desire. Aquinas argues that the object of our love shapes our soul; if we love lower things, we become base, but if we love divine things, we become holy. This serves as a diagnostic tool for self-reflection, asking us to examine our attachments to understand our true spiritual state. It implies that we are formed by our affections.
"Charity is the form of all virtues."
In Aquinas's ethical system, no virtue is truly a virtue in the salvific sense unless it is animated by love (*caritas*). Courage without love can be mere recklessness; justice without love can be cruelty. Love gives the proper shape, direction, and life to all other moral actions, directing them toward the ultimate end, which is God. Without this animating principle, moral acts remain hollow.
"Sorrow can be alleviated by good sleep, a bath and a glass of wine."
This surprisingly practical advice highlights Aquinas's recognition of the psychosomatic nature of human beings. He understood that the soul and body are intimately connected, and spiritual or emotional distress often requires physical remedies. It rejects a hyper-spiritualized view of human suffering, acknowledging that simple creature comforts are gifts from God that help restore balance to the mind. It shows his deep humanity and common sense.
"Friendship is the source of the greatest pleasures, and without friends even the most agreeable pursuits become tedious."
Aristotle influenced this view, but Aquinas elevates it by seeing friendship as a participation in the communion of saints. He recognizes that humans are social animals created for community, and isolation withers the soul. Even the pursuit of truth or virtue is difficult and dry without companions to share the journey. This quote validates the human need for connection as essential to happiness.
"Better to illuminate than merely to shine, to deliver to others contemplated truths than merely to contemplate."
This is the motto of the Dominican Order (*contemplata aliis tradere*). Aquinas argues that the highest form of life is not just solitary contemplation, but the act of sharing the fruits of that contemplation with others through teaching and preaching. It balances the monastic ideal with the apostolic mission. It suggests that knowledge is not a private possession but a good that increases when shared.
"Perfect happiness cannot be in that which is preserved for the sake of something else."
Aquinas analyzes human desires to find the *Summum Bonum* (Highest Good). Wealth, power, and fame are all means to an end, not ends in themselves, and therefore cannot constitute perfect happiness. True happiness must be sought in that which is desirable for its own sake, which ultimately is God. This logic dismantles the pursuit of worldly success as the ultimate purpose of life.
"Man cannot live without joy; therefore when he is deprived of true spiritual joys it is necessary that he become addicted to carnal pleasures."
This psychological insight explains the mechanism of addiction and sin. The human soul craves delight; if it does not find delight in higher, spiritual things, it will inevitably seek it in lower, sensory experiences. Aquinas suggests that the cure for vice is not just the suppression of desire, but the substitution of lower pleasures with higher joys. It frames the spiritual life as a pursuit of superior happiness.
"Mercy without justice is the mother of dissolution; justice without mercy is cruelty."
Aquinas balances these two divine attributes, showing they are interdependent. Mercy requires the structure of justice to avoid becoming mere permissiveness that ignores the reality of sin. Conversely, justice requires the softening influence of mercy to reflect the nature of God, who desires restoration rather than mere punishment. This balance is crucial for both governance and personal relationships.
Law, Justice, and Government
"Law is nothing other than a certain ordinance of reason for the common good, promulgated by the person who has the care of the community."
This is the most famous definition of law in Western jurisprudence. It establishes four criteria for a valid law: it must be reasonable, directed toward the benefit of all, issued by legitimate authority, and made known to the public. If a statute fails any of these tests, Aquinas argues it is not a true law but a perversion of law. This definition underpins the concept of the Rule of Law.
"An unjust law is a human law that is not rooted in eternal law and natural law."
Here, Aquinas provides the philosophical basis for civil disobedience. He asserts that human authority is not absolute; it is subject to a higher moral order. If a human law contradicts the natural law (the moral compass inherent in humanity), it loses its binding power in the court of conscience. This principle has inspired civil rights movements across history, from the American Revolution to Martin Luther King Jr.
"Justice is a certain rectitude of mind whereby a man does what he ought to do in the circumstances confronting him."
Aquinas moves justice from an abstract concept to a personal virtue. It is a habit of the will to render to each their due. This definition emphasizes that justice is proactive and situational; it requires the wisdom to discern what is owed to whom in every specific instance. It frames justice as a personal responsibility rather than just a state function.
"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. Just as a ship is built to sail the seas, not to sit safely in the harbor, human beings (and governments) are meant to pursue the good, even at the cost of safety. It argues against a life—or a policy—governed solely by fear and self-preservation. It is a call to active engagement with the world.
"Peace is the work of justice."
Drawing from the prophet Isaiah, Aquinas argues that true peace is not merely the absence of conflict but the result of a just order. When everyone receives their due and relationships are right, peace is the natural byproduct. Consequently, one cannot establish lasting peace through force or oppression; it can only be built on the foundation of equity and fairness. This connects social stability directly to moral rectitude.
"The government is to be organized in such a way that it is not an occasion for tyranny."
Aquinas was a proponent of mixed government, fearing the corruption of absolute power. He recognized that because humans are fallen, power tends to corrupt. Therefore, political structures must have checks and balances to prevent a ruler from acting for his own private gain rather than the common good. This thought anticipates modern constitutional democracy.
"Human law is framed for a number of human beings, the majority of whom are not perfect in virtue."
This quote reflects Aquinas's pragmatic approach to legislation. He argues that the law cannot forbid all vices, but only the most grievous ones that harm others (like murder and theft). If the law tried to enforce perfect virtue, it would be unenforceable and lead to greater evils. It acknowledges the limitations of politics in perfecting the human soul.
"Good can exist without evil, whereas evil cannot exist without good."
Aquinas defines evil not as a substance in itself, but as a privation or corruption of a good. Just as rot cannot exist without the fruit, evil relies on the existence of something good to corrupt. This ontological hierarchy asserts the supremacy of the good; good is fundamental, while evil is parasitic. It offers hope that evil is ultimately finite and self-defeating.
"A man has free choice to the extent that he is rational."
Freedom, for Aquinas, is not the license to do whatever one wants, but the capacity to choose the good based on reason. The more irrational a person acts (enslaved by passions or ignorance), the less truly free they are. True liberty is linked to wisdom and self-mastery. This redefines freedom as a moral achievement rather than a lack of restraint.
"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 observation connects psychology with ethics. Aquinas notes that fear is self-regarding and constrictive, causing us to turn inward for self-protection. In this state, we become incapable of empathy or charity toward others. It serves as a warning that a society governed by fear will inevitably become a society devoid of compassion and kindness.
Virtue, Character, and Happiness
"Happiness is secured through virtue; it is a good attained by man's own will."
Aquinas teaches that happiness is not a matter of luck or external circumstances, but the result of character development. By repeatedly choosing the good (virtue), we shape our nature to enjoy the good, which constitutes happiness. It places the keys to a fulfilling life in the hands of the individual's moral choices.
"The soul is like an uninhabited world that comes to life only when God lays His head against us."
This poetic image speaks to the potentiality of the human spirit. Without the divine presence, the soul remains barren and dormant. It is the touch of God—grace—that actualizes the human potential for spiritual life, beauty, and purpose. It suggests that humanism without the divine is incomplete and lifeless.
"We can't have full knowledge all at once. We must start by believing; then afterwards we may be led on to master the evidence for ourselves."
Aquinas validates the learning process, which often begins with trusting a teacher or a tradition before one has personal understanding. Skepticism that demands proof before any engagement prevents learning. This applies to both science and faith; one must accept basic axioms to proceed toward deeper understanding.
"By nature all men are equal in liberty, but not in other endowments."
Aquinas affirms the fundamental spiritual equality of all human beings while acknowledging natural differences in talent and capacity. This distinction is crucial: it demands equal rights and dignity for all, without enforcing an artificial equality of outcome that contradicts nature. It supports a meritocratic yet just society.
"Humility is the queen of the virtues."
While charity is the form of virtues, humility is the foundation. Aquinas argues that without humility—the honest recognition of one's status as a creature dependent on God—no other virtue can stand. Pride acts as an obstacle to grace, whereas humility opens the soul to receive truth. It is the prerequisite for all spiritual growth.
"Patience is the root and guardian of all the virtues."
Virtue requires consistency over time, and consistency requires patience. Aquinas sees patience not just as waiting, but as the strength to endure suffering and difficulty without abandoning the path of rectitude. It protects the other virtues from being eroded by the trials of life.
"Temperance is simply a disposition of the mind which binds the passion."
Temperance is the virtue that moderates our attraction to pleasures. Aquinas views it not as the killjoy of life, but as the force that keeps us free from slavery to our appetites. By binding the passions with reason, we remain masters of ourselves rather than servants to food, drink, or sex.
"Courage is not the absence of fear, but rather the judgment that something else is more important than fear."
Aquinas clarifies that the brave man still feels fear; indeed, if he did not perceive the danger, he would be foolish, not brave. Courage is the rational decision to face danger for the sake of a higher good. This definition makes bravery accessible to everyone, regardless of their emotional makeup.
"Prudence is right reason in action."
Prudence (*phronesis*) is the intellectual virtue that guides our choices. It is the ability to look at a specific situation and determine the moral course of action. Aquinas calls it the "charioteer of the virtues" because without prudence, courage becomes recklessness and justice becomes rigidity. It is the bridge between moral principles and daily life.
"Whatever is received is received according to the mode of the receiver."
This epistemological principle explains why people understand the same truth differently. Our capacity to understand is limited by our own intellect, background, and disposition. In theology, it means we can never fully comprehend God as He is, but only as our finite minds can grasp Him. It encourages patience with others' misunderstandings.
The Nature of God and Creation
"God is never angry for His own sake, only for ours."
Aquinas purifies the concept of divine wrath. God, being perfect and unchangeable, does not experience emotional outbursts or wounded ego. His "anger" is a metaphor for his justice and his desire to correct us when we harm ourselves through sin. It reframes divine judgment as an expression of love and a corrective measure for human well-being.
"To take away the cause is to take away the effect."
This principle of causality is central to Aquinas's cosmological arguments for God's existence. If the universe (the effect) exists, there must be a cause. If you trace the chain of causes back, you must arrive at a First Cause (God) that is not caused by anything else. This logical axiom underpins his entire metaphysical system.
"God is the first cause of all things."
Building on the previous quote, this identifies God not as a being among other beings, but as the Ground of Being itself. Everything that exists relies on God for its existence at every moment. It rejects the "watchmaker" deism where God creates and leaves; instead, God is intimately involved in sustaining reality.
"Grace does not destroy nature but perfects it."
This is perhaps the most critical maxim of Thomism. It argues against the idea that becoming holy means becoming less human or rejecting the natural world. Instead, God's grace builds upon our natural human abilities, elevating and healing them. It validates the arts, sciences, and human culture as vessels that can be sanctified.
"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."
Aquinas distinguishes between what we can know by logic (that God exists) and what we know only by revelation (the Trinity). He argues that reason prepares the mind for faith. This respect for natural theology opened the door for Christian engagement with philosophy and science.
"God is pure act."
In Aristotelian terms, everything in the world has "potentiality" (it can change or become something else). God, however, is fully realized perfection; He has no potential to be anything other than what He is. He is eternal, unchanging, and fully actualized. This definition secures the immutability and perfection of the Divine.
"It is necessary to posit something which is necessary of itself."
This is from the "Third Way" of his proofs for God. Since contingent beings (things that can exist or not exist) exist, there must be a Necessary Being that *must* exist to ground them. If everything were merely possible, nothing would exist. This argument from contingency remains a powerful philosophical tool.
"Man is a point of horizon between two worlds, the corporeal and the spiritual."
Aquinas places humanity at the unique intersection of the physical and the spiritual. We are the only creatures that are both matter (like rocks and animals) and spirit (like angels). This dual nature gives humanity a special vocation to be the voice of the material world praising the Creator.
"The knower and the known are one."
This epistemological insight suggests that when we truly understand something, that truth becomes a part of our mind. In knowing God, we become like Him. It implies that knowledge is a form of intimacy and union, not just data processing.
"God is His own existence."
For all created things, *what* they are (essence) is different from *that* they are (existence). A unicorn has an essence but no existence; a man has both but they are distinct. In God alone, His essence *is* to exist. He is the "I AM." This radical simplicity sets the Creator apart from all creation.
The Legacy of the Universal Doctor
Thomas Aquinas passed away in 1274, leaving the *Summa Theologica* unfinished, famously stating it was all "straw" compared to the glory of God. Yet, that "straw" became the gold standard of Western theology. He was canonized in 1323 and later named a Doctor of the Church. His intellectual framework, known as Thomism, became the primary philosophical system of the Catholic Church and deeply influenced secular philosophy, ethics, and international law.
In a modern world often torn between the extremes of religious fundamentalism and aggressive secularism, Aquinas stands as a towering testament to the "middle way." He reminds us that true religion fears no scientific inquiry and that true science points toward a rational Creator. His work challenges us to be rigorous in our thinking, virtuous in our conduct, and hopeful in our spirit. The "Angelic Doctor" teaches us that the human mind is capable of soaring to the heights of the divine, provided it is winged with both faith and reason.
Engage with the Wisdom of the Ages
Which of Aquinas’s principles resonates most with your personal journey? Do you believe that faith and reason are compatible in the modern age, or do they remain at odds? Share your thoughts and reflections in the comments below—we’d love to hear how this medieval wisdom applies to your 21st-century life.
More Philosophical Giants on Quotyzen
If you enjoyed the depth and logic of Thomas Aquinas, we recommend exploring these similar figures on our site:
* Augustine of Hippo: The passionate theologian whose works on grace and the will deeply influenced Aquinas and the entirety of Western thought.
* Aristotle: The Greek philosopher whose logic and metaphysics provided the skeletal structure for Aquinas’s theological synthesis.
* Plato: The ancient master whose concepts of the Good and the forms laid the groundwork for all subsequent discussions on the nature of reality and the divine.