Inspirational Quotes by Thomas Aquinas

“Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e. abstracting from matter), but the physicist by means of matter itself. Hence there is no reason why those things which may be learned from philosophical science, so far as they can be known by natural reason, may not also be taught us by another science so far as they fall within revelation. Hence theology included in sacred doctrine differs in kind from that theology which is part of philosophy. SECOND ARTICLE [I, Q.”

“Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.”

“At the time when everyone in Syracuse desired the death of Dionysius, an elderly woman prayed over and over that he would be unharmed and outlive her. And after the tyrant learned about this, he asked her why she did so. Then the woman said: 'When I was a girl, we had an oppressive tyrant, and I wished for another ruler. And after the tyrant was killed, a harsher one succeeded the latter shortly afterwards, and I thought that it would be a great blessing if the successor's rule would also be terminated. We then had a still harsher ruler, yourself. And so if you were removed, a worse tyrant will replace you'.”

“Human nature inclines us to have recourse to petition for the purpose of obtaining from another, especially from a person of higher rank, what we hope to receive from him. So prayer is recommended to men, that by it they may obtain from God what they hope to secure from Him. But the reason why prayer is necessary for obtaining something from a man is not the same as the reason for its necessity when there is question of obtaining a favor from God. Prayer is addressed to man, first, to lay bare the desire and the need of the petitioner, and secondly, to incline the mind of him to whom the prayer is addressed to grant the petition. These purposes have no place in the prayer that is sent up to God. When we pray we do not intend to manifest our needs or desires to God, for He knows all things. The Psalmist says to God: "Lord, all my desire is before Thee" and in the Gospel we are told: "Your Father knoweth that you have need of all these things." Again, the will of God is not influenced by human words to will what He had previously not willed. For, as we read in Numbers 23:19, "God is not a man, that He should lie, nor as the son of man, that He should be changed"; nor is God moved to repentance, as we are assured in 1 Kings 15:29. Prayer, then, for obtaining something from God, is necessary for man on account of the very one who prays, that he may reflect on his shortcomings and may turn his mind to desiring fervently and piously what he hopes to gain by his petition. In this way he is rendered fit to receive the favor.”

“That which is asserted universally, by everyone, cannot possibly be totally false. For a false opinion is a kind of infirmity of the understanding, just as a false judgment concerning a proper sensible happens as the result of a weakness of the sense power involved. But defects, being outside the intention of nature, are accidental. And nothing accidental can be always and in all things; the judgment about savors given by every tasting cannot be false. Thus, the judgment uttered by everyone concerning truth cannot be erroneous.”

“The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship.”

“The ways of God “Be ye perfect as your heavenly Father is perfect.”1 Holy Scripture never orders and never counsels us to do the impossible. By these words, then, the Lord Jesus does not command us to accomplish the very works and ways of God, which no one can attain in perfection. But He invites us to model ourselves on them, as much as is possible, by applying ourselves to imitate them. We can do this with the help of grace and we should do so. And as the Bishop John said, nothing is more suitable to man than to imitate his Creator, and to carry out, to the degree that he is able, the will of God.”

“Being taken simply, as including all perfection of being, surpasses life and all that follows it; for thus being itself includes all these. And in this sense Dionysius speaks. But if we consider being itself as participated in this or that thing, which does not possess the whole perfection of being, but has imperfect being, such as the being of any creature; then it is evident that being itself together with an additional perfection is more excellent. Hence in the same passage Dionysius says that things that live are better than things that exist, and intelligent better than living things. Reply Obj. 3: Since the end corresponds to the beginning; this argument proves that the last end is the first beginning of being, in Whom every perfection of being is: Whose likeness, according to their proportion, some desire as to being only, some as to living being, some as to being which is living, intelligent and happy. And this belongs to few.”

“Locus ab auctoritate est infirmissimus. [The argument from authority is the weakest.]”

“A capacity as such is directed to an act. Wherefore we seek to know the nature of a capacity from the act to which it is directed, and consequently the nature of a capacity is diversified as the nature of the act is diversified.”

“To love is to will the good of another.”

“There is ... a contemporary trend to make a sort of 'common intellect' out of society and forbid man his own independent access to truth. All is culture-clouded, and society as the climate of thought is the cause of our thoughts. But in Thomas's theory a man can transcend his environment just as he can transcend the material conditions surrounding any essence; material conditions will be his point of departure, and yet arrival at the truth or being of whatever he is studying is not ruled out. As an unlimited power, man's intellect opens man to the infinite, although only love reaches it. The relation of each man to transcendent existence in his knowing and living experience - this is the ground of objectivity.”

“Jerome says (Ep. ad Nepot. lii): "Shun, as you would the plague, a cleric who from being poor has become wealthy, or who, from being a nobody has become a celebrity.”

“So if the ultimate felicity of man does not consist in external things which are called the goods of fortune, nor in the goods of the body, nor in the goods of the soul according to its sensitive part, nor as regards the intellective part according to the activity of the moral virtues, nor according to the intellectual virtues that are concerned with action, that is art and prudence – we are left with the conclusion that the ultimate felicity of man lies the contemplation of truth.”

“Achamos na natureza coisas que podem existir ou não existir, pois vemos seres que se produzem, e seres que se destroem, e, portanto, há possibilidade de que existam e de que não existam. Muito bem. É impossível que os seres de tal condição tenham existido sempre, já que o que tem possibilidade de não ser teve um tempo em que não foi. Se, pois, todas as coisas tem a possibilidade de não ser, houve um tempo em que nenhuma existia. Mas se isto é verdade, tampouco deveria existir agora coisa alguma, porque o que não existe, não começa a existir, a não ser em virtude do que já existe, e, portanto, se nada existia, foi impossível que começasse a existir qualquer coisa, e, em conseqüência, agora não haveria nada, coisa evidentemente falsa. Por conseguinte, nem todos os seres são possíveis ou contingentes, mas entre eles, forçosamente, há de haver algum que seja necessário. Mas o ser necessário ou tem a razão de sua necessidade em si mesmo ou não a tem. Se sua necessidade depende de outro, como não é possível, segundo já vimos ao tratar das causas eficientes, aceitar uma série indefinida de coisas necessárias, é forçoso que exista algo que seja necessário por si mesmo e que não tenha fora de si a causa de sua necessidade, mas que seja causa da necessidade dos outros, ao qual todos chamam Deus.”

“Veritas filia temporis”

“In accepting or rejecting opinions, a man must not be influenced by love or hatred of him who offers the opinions, but only by the certainty of the truth.”

“If you want to be saved look at the face of your Christ.”

“If you want to be saved look the face of your Christ.”

“There are four things whereby a man perfects his memory. • First, when a man wishes to remember a thing, he should take some suitable yet unwonted illustration of it, since the unwonted strikes us more, and so makes a greater and stronger impression on the mind. • Secondly, whatever a man wishes to retain in his memory he must carefully consider to put in order, so that he may pass easily from one memory to another. • Thirdly, we must be anxious and earnest about the things we wish to remember, because the more a thing is impressed on the mind, the less it is liable to slip out of it. • Fourthly, we should often reflect on the things we wish to remember ... wherefore when we reflect on a thing frequently, we quickly call it to mind, through passing from one thing to another by a kind of natural order.”