Top 340 Quotes & Sayings by Thomas Aquinas - Page 5

It is necessary for the perfection of human society that there should be men who devote their lives to contemplation.

It is due to neither impotence nor ignorance on God’s part that evils occur in the world, but it is owing to the order of his wisdom and to the greatness of his goodness, whence come the many and divers grades of goodness in things, many of which would be lacking were he to allow no evil to exist. Thus there would be no good of patience without the evil of persecution, nor the good of the preservation of its life in a lion, without the evil of the destruction of the animals on which it lives.

Likewise grace and glory are referred to the same genus, since grace is nothing other than a certain first beginning of glory in us.

Affirmative precepts are distinguished from negative whenever one is not comprised in the other; thus, that of honoring parents does not comprise that of not killing, and vice versa.

It [covetousness] is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things.

A person is disposed to an act of choice by an angel ... in two ways. Sometimes, a man's understanding is enlightened by an angel to know what is good, but it is not instructed as to the reason why ... But sometimes he is instructed by angelic illumination, both that this act is good and as to the reason why it is good.

The celestial bodies are the cause of all that takes place in the sublunar world.

Future contingents cannot be certain to us, because we know them as such. They can be certain only to God whose understanding is in eternity above time. Just as a man going along a road does not see those who come after him; but the man who sees the whole road from a height sees all those who are going along the road at the same time.

What can be accomplished by a few principles is not effected by many. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle, which is nature, and all voluntary things can be reduced to one principle, which is human reason, or will. Therefore there is no need to suppose God's existence.

Being born he have himself as our Companion, Eating with us he gave himself as Food, Dying He became our Ransom, Reigning he gives himself as our Reward

Reasoning is compared to understanding as movement is to rest, or acquisition to possession.... Since movement always proceeds from something immovable, and ends in something at rest, hence it is that human reasoning, in the order of inquiry and discovery, proceeds from certain things absolutely understood--namely, the first principles; and, again, in the order of judgment, returns by analysis to first principles, in the light of which it examines what it has found. Now it is clear that rest and movement are not to be referred to different powers, but to one and the same.

The world of pure spirits stretches between the divine nature and the world of human beings; because divine wisdom has ordained that the higher should look after the lower, angels execute the divine plan for human salvation: they are our guardians, who free us when hindered and help to bring us home.

Devotion is a certain act of the will by which man gives himself promptly to divine service.

Now it seems that everything in the world stems from sources other than God, since the products of nature have their source in nature; deliberate effects can be traced back to human reason or will as their source. There is no need then to assume that God exists.

Natural inclinations are present in things from God, who moves all things. So it is impossible for the natural inclinations of a species to be toward evil in itself. But there is in all perfect animals a natural inclination toward carnal union. Therefore it is impossible for carnal union to be evil in itself.

I cannot understand how anyone conscious of mortal sin can laugh or be merry.

Behold our refutation of the error. It is not based on documents of faith, but on the reasons and statements of the philosophers themselves. If then anyone there be who, boastfully taking pride in his supposed wisdom, wishes to challenge what we have written, let him not do it in some corner nor before children who are powerless to decide on such difficult matters. Let him reply openly if he dare. He shall find me there confronting him, and not only my negligible self, but many another whose study is truth.

For although the will cannot be inwardly moved by any creature, yet it can be moved inwardly by God.

Right faith is of necessity required for Baptism, since it is said: "the justice of God is by faith in Jesus Christ" (Romans 3:22) ... Therefore, Baptism without faith avails nothing and thus we must recall that without faith no one is acceptable to God.

Grace renders us like God and a partaker of the divine nature.

As mariners are guided into port by the shining of a star, so Christians are guided to heaven by Mary.

An angel can illumine the thought and mind of man by strengthening the power of vision and by bringing within his reach some truth which the angel himself contemplates.

There is, therefore, a more perfect intellectual life in the angels. In them the intellect does not proceed to self-knowledge from anything exterior, but knows itself through itself.

To disparage the dictate of reason is equivalent to contemning the command of God.

Given the sin of impiety through which they [the Romans] sinned against the divine nature [by idolatry], the punishment that led them to sin against their own nature followed.... I say, therefore, that since they changed into lies [by idolatry] the truth about God, He brought them to ignominious passions, that is, to sins against nature; not that God led them to evil, but only that he abandoned them to evil.

It must be understood that prime matter, and form as well, is neither generated nor corrupted, because every generation is from something to something. Now that from which generation proceeds is matter, and that to which it proceeds is form. So that, if matter or form were generated, there would be a matter for matter and a form for form, endlessly. Whence, there is generation only of the composite, properly speaking.

In a false person, sacraments do not produce any effect.

Baptism is not to be conferred on a man who is unwilling to give up his other sins, so neither should Baptism be given to one who is unwilling to renounce his unbelief. Nevertheless, each of them receives the Sacrament if it is conferred on him, although not unto salvation.

Baptism is the door of the spiritual life and the gateway to the sacraments.

It would seem that zeal is not an effect of love. For zeal is a beginning of contention.

[It is appropriate that the Body and Blood of Christ be truly present in this Sacrament] because of the perfection of the New Covenant. The sacrifices of the Old Covenant contained the true sacrifice of Christ's Passion only in symbol....Therefore it was necessary that the sacrifice of the New Covenant, instituted by Christ, have something more, namely, that it contain Christ Himself who has suffered and contain Him not only in symbol but in reality.

To be united to God in unity of person was not fitting to human flesh, according to its natural endowments, since it was above his dignity; nevertheless, it was fitting that God, by reason of his infinite goodness, should unite it to himself for human salvation.

Because the divine goodness could not be adequately represented by one creature alone, God produced many and diverse creatures, that what was wanting in one in the representation of the divine goodness might be supplied by another. For goodness, which in God is simple and uniform, in creatures is manifold and divided. Thus the whole universe together participates in the divine goodness more perfectly and represents it better than any single creature.

The servants of God...whether provoked by word or work, by keeping themselves tranquil and peaceful, evince a perfect nobleness of soul.

The last end of every maker, as such, is himself, for what we make we use for our own sake; and if at any time a man make a thing for the sake of something else, it is referred to his own good, whether his use, his pleasure, or his virtue.

But man is freer than all the animals, on account of his free-will, with which he is endowed above all other animals.

Just as in a physical body the operation of one member contributes to the good of the whole body, so it is in a spiritual body such as the Church. And since all the faithful are one body, the good of one member is communicated to another; everyone members, as the Apostle says, of one another [Eph 4:25]. For that reason, among the points of faith handed down by the Apostles, is that there is a community of goods in the Church, and this is expressed in the words Communion of Saints.

For creation is not a change, but that dependence of the created existence on the principle from which it is instituted, and thus is of the genus of relation; whence nothing prohibits it being in the created as in the subject. Creation is thus said to be a kind of change, according to the way of understanding, insofar as our intellect accepts one and the same thing as not existing before and afterwards existing.

If all the sins of the flesh are worthy of condemnation because by them man allows himself to be dominated by that which he has of the animal nature, much more deserving of condemnation are the sins against nature by which man degrades his own animal nature.

Arrive at knowledge over small streamlets, and do not plunge immediately into the ocean, since progress must go from the easier to the more difficult.

God should not be called an individual substance, since the principle of individuation is matter.

As the saints will rejoice in all goods, so will the damned grieve for all goods.

Whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.

If a thing can be done adequately by means of one, it is superfluous to do it by means of several; for we observe that nature does not employ two instruments [if] one suffices.

Secondly, man sins against nature when he goes against his generic nature, that is to say, his animal nature. Now, it is evident that, in accord with natural order, the union of the sexes among animals is ordered towards conception. From this it follows that every sexual intercourse that cannot lead to conception is opposed to man's animal nature.

Faith does not quench desire, but inflames it.

Good and evil are essential differences of the act of the will. For good and evil pertain essentially to the will; just as truth and falsehood pertain to the reason, the act of which is distinguished essentially by the difference of truth and falsehood (according as we say that an opinion is true or false.) Consequently, good and evil volition are acts differing in species.

The blessed in the kingdom of heaven will see the punishments of the damned, in order that their bliss be more delightful for them.

Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain.

Those who are more adapted to the active life can prepare themselves for contemplation in the practice of the active life, while those who are more adapted to the contemplative life can take upon themselves the works of the active life so as to become yet.

Not everyone who is enlightened by an angel knows that he is enlightened by him.

Jesus Lord, kind Pelican, Cleanse my filth with Thy blood, One drop of which can save The whole world from all its sin

It would be superfluous to receive by faith, things that can be known by natural reason

Baptism is the Sacrament of Faith. Now, dead faith does not suffice for salvation .. .Therefore, the Sacrament of Baptism cannot give salvation to a man whose will ... expels the form of faith.

He that obstinately denieth the truth before men upon earth, wilfully refuseth his soul's health in heaven.

O how unspeakable is this Sacrament which sets our affections ablaze with charity. ... It is the fulfillment of Christ's Mystical Body.

Do not wish to jump immediately from the streams to the sea, because one has to go through easier things to the more difficult.

God answered the prayers of animals.

A scrap of knowledge about sublime things is worth more than any amount about trivialities.

For it is necessary in every practical science to proceed in a composite (i.e. deductive) manner. On the contrary in speculative science, it is necessary to proceed in an analytical manner by breaking down the complex into elementary principles.