"Thomas Aquinas"の名言

Better to illuminate than merely to shine to deliver to others contemplated truths than merely to contemplate.

Because philosophy arises from awe, a philosopher is bound in his way to be a lover of myths and poetic fables. Poets and philosophers are alike in being big with wonder.

There must be must be a first mover existing above all – and this we call God.

I receive Thee ransom of my soul. For love of Thee have I studied and kept vigil toiled preached and taught…

Reason in man is rather like God in the world.

A song is the exultation of the mind dwelling on eternal things, bursting forth in the voice.

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. Amen.

The objection we are dealing with argues from the standpoint of an agent that presupposes time and acts in time, but did not institute time. Hence the question about 'why God's eternal will produces an effect now and and not earlier' presupposes that time exists; for 'now' and 'earlier' are segments of time. With regard to the universal production of things, among which time is also to be counted, we should not ask, 'Why now and not earlier?' Rather we should ask: 'Why did God wish this much time to intervene?' And this depends on the divine will, which is perfectly free to assign this or any other quantity to time. The same may be noted with respect to the dimensional quantity of the world. No one asks why God located the material world in such and such a place rather than higher up or lower down or in some other position; for there is no place outside the world. The fact that God portioned out so much quantity to the world that no part of it would be beyond the place occupied in some other locality, depends on the divine will. However, although there was no time prior to the world and no place outside the world, we speak as if there were. Thus we say that before the world existed there was nothing except God, and that there is no body lying outside the world. But in thus speaking of 'before' and 'outside,' we have in mind nothing but time and place as they exist in our imagination.

Love takes up where knowledge leaves off.

That the saints may enjoy their beatitude and the grace of God more abundantly they are permitted to see the punishment of the damned in hell.

Clearly the person who accepts the Church as an infallible guide will believe whatever the Church teaches.

As regards the individual nature, woman is defective and misbegotten, for the active power of the male seed tends to the production of a perfect likeness in the masculine sex; while the production of a woman comes from defect in the active power.

To live well is to work well, to show a good activity.

To bear with patience wrongs done to oneself is a mark of perfection, but to bear with patience wrongs done to someone else is a mark of imperfection and even of actual sin.

Man cannot live without joy; therefore when he is deprived of true spiritual joys it is necessary that he become addicted to carnal pleasures.

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.

Friendship is the source of the greatest pleasures, and without friends even the most agreeable pursuits become tedious.

It is necessary to posit something which is necessary of itself, and has no cause of its necessity outside of itself but is the cause of necessity in other things. And all people call this thing God.

Three conditions are necessary for Penance: contrition, which is sorrow for sin, together with a purpose of amendment; confession of sins without any omission; and satisfaction by means of good works.

Hold firmly that our faith is identical with that of the ancients. Deny this, and you dissolve the unity of the Church.