Life and Works

1. Life and Works

1.1 Vita Brevis

Thomas was born in 1225 at Roccasecca, a hilltop castle from which the great Benedictine abbey of Montecassino is not quite visible, midway between Rome and Naples. At the age of five, he was entered at Montecassino where his studies began. When the monastery became a battle site—not for the last time—Thomas was transferred by his family to the University of Naples. It was here that he came into contact with the “new” Aristotle and with the Order of Preachers or Dominicans, a recently founded mendicant order. He became a Dominican over the protests of his family and eventually went north to study, perhaps first briefly at Paris, then at Cologne with Albert the Great, whose interest in Aristotle strengthened Thomas’s own predilections. Returned to Paris, he completed his studies, became a Master and for three years occupied one of the Dominican chairs in the Faculty of Theology. The next ten years were spent in various places in Italy, with the mobile papal court, at various Dominican houses, and eventually in Rome. From there he was called back to Paris to confront the controversy variously called Latin Averroism and Heterodox Aristotelianism. After this second three year stint, he was assigned to Naples. In 1274, on his way to the Council of Lyon, he fell ill and died on March 7 in the Cistercian abbey at Fossanova, which is perhaps twenty kilometers from Roccasecca.

1.2 Education

Little is known of Thomas’s studies at Montecassino, but much is known of the shape that the monastic schools had taken. They were one of the principal conduits of the liberal arts tradition which stretches back to Cassiodorus Senator in the 6th century. The arts of the trivium (grammar, rhetoric, logic) and those of the quadrivium (arithmetic, geometry, music and astronomy) were fragments preserved against the ruinous loss of classical knowledge. They constituted the secular education that complemented sacred doctrine as learned from the Bible. When Thomas transferred to Naples, his education in the arts continued. Here it would have been impressed upon him that the liberal arts were no longer adequate categories of secular learning: the new translations of Aristotle spelled the end of the liberal arts tradition, although the universities effected a transition rather than a breach.

Taking Thomas’s alma mater Paris as reference point, the Faculty of Arts provided the point of entry to teen-aged boys. With the attainment of the Master of Arts at about the age of 20, one could go on to study in a higher faculty, law, medicine or theology. The theological program Thomas entered in Paris was a grueling one, with the master’s typically attained in the early thirties. Extensive and progressively more intensive study of the scriptures, Old and New Testament, and of the summary of Christian doctrine called the Sentences which was compiled by the twelfth century Bishop of Paris, Peter Lombard. These close textual studies were complemented by public disputations and the even more unruly quodlibetal questions. With the faculty modeled more or less on the guilds, the student served a long apprenticeship, established his competence in stages, and eventually after a public examination was named a master and then gave his inaugural lecture.

1.3 Writings

Thomas’s writings by and large show their provenance in his teaching duties. His commentary on the Sentences put the seal on his student days and many of his very early commentaries on Scripture have come down to us. But from the very beginning Thomas produces writings which would not have emerged from the usual tasks of the theological master. On Being and Essenceand The Principles of Nature (the latter a very useful summary for students of the principles that Aristotle develops in his Physics) date from his first stay at Paris, and unlike his commentaries on Boethius’ On the Trinity and De hebdomadibus, are quite obviously philosophical works. Some of his disputed questions date from his first stint as regius master at Paris. When he returned to Italy his productivity increased. He finished the Summa contra gentiles, wrote various disputed questions and began the Summa theologiae. In 1268, at Rome, he began the work of commenting on Aristotle with On the Soul, and during the next five or six years commented on eleven more Aristotelian works (not all of these are complete). During this time he was caught up in magisterial duties of unusual scope and was writing such polemical works as On the Eternity of the World and On There Being Only One Intellect.

At Naples, he was given the task of elevating the status of the Dominican House of Studies. His writing continued until he had a mystical experience which made him think of all he had done as “mere straw.” At the time of his death in 1274 he was under a cloud in Paris. 219 propositions were condemned in 1277 by a commission appointed by the Bishop of Paris, among them some tenets of Thomas. This was soon lifted, he was canonized and eventually was given the title of Common Doctor of the Church. But the subtle and delicate assimilation of Aristotle that characterized his work in both philosophy and theology did not survive his death, except in the Dominican Order, and has experienced ups and downs ever since.