Thomas Aquinas: Revolutionary and Saint

From The Public Discourse.com (May 31, 2023):

Thomas Aquinas (1225–1274) is one of the two most famous Catholic theologians and philosophers; the other is Augustine (354–430). Seven hundred years ago, on 18 July 1323, Pope John XXII presided at Aquinas’s canonization as a saint. In 1567, Pope Pius V proclaimed Aquinas to be a “Doctor of the Church,” one whose teachings occupy a special place in Catholic theology. Thomas was the first thinker after the time of the Church Fathers to be so honored. In 1879 Pope Leo XIII issued a famous encyclical, Aeterni Patris: On the Restoration of Christian Philosophy, calling on all Catholic educational institutions to give pride of place to the theology and philosophy of Thomas Aquinas. Although today he is a well-established authority in both philosophy and theology, in his own time he was considered a revolutionary thinker whose views challenged the accepted intellectual establishment of the West.

As a young man in Italy, Thomas joined the recently founded Dominican Order. Along with the Franciscans, the Dominicans were part of a widespread reform movement within the Catholic Church. In many ways these new religious orders were urban-based youth movements and, to be effective in their apostolate of reform in the Church, the Dominicans sought out the ablest young men and quickly established houses of study in the great university centers, such as Bologna, Paris, and Oxford.

Thomas traveled north to Paris (1245) to study with Albert the Great at the University of Paris. Albert was already well known for his work in philosophy, theology, and the natural sciences. Like other Dominicans of his time, Thomas walked to Paris from Italy; and then, with Albert, he walked to Cologne (1248) where the Dominicans were establishing another center of studies. He came back to Paris (in 1252) to complete his studies to become a Master of Theology. After three years in Paris, he spent the next ten years in various places in Italy, only to return to Paris in the late 1260s. There, he once again occupied a chair as Master of Theology and confronted various intellectual and institutional challenges, especially concerning the proper relationship between philosophy and theology.

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One of his greatest insights concerns a proper understanding of God’s act of creating and its relationship to science. The natural sciences explain changes in the world; creation, on the other hand, is a metaphysical and theological account of the very existence of things, not of changes in things. Such a distinction remains useful for discussions in our own day about the philosophical and theological implications of evolutionary biology and cosmology. The subject of these disciplines is change, indeed change on a grand scale. But as Thomas would remind us, creation is not a change, since any change requires something that changes. Rather, creation is a metaphysical relationship of dependence. Creation out of nothing does not mean that God changes “nothing” into something. Any creature separated from God’s causality would be nothing at all. Creation is not primarily some distant event; it is the ongoing causing of the existence of whatever is.

In one of the more radical sentences written in the thirteenth century, Thomas claimed that “not only does faith hold that there is creation, but reason also demonstrates creation.” Here he is distinguishing between a philosophical and a theological analysis of creation. Arguments in reason for the world’s being created occur in the discipline of metaphysics: from the distinction between what it means for something to be (its essence) and its existence. This distinction ultimately leads to the affirmation that all existence necessarily has a cause. [read more]