Summa Theologica Part I (Prima Pars) Thomas Aquinas - The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, "one of the classics of the history of philosophy and one of the most influential works of Western literature." It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com). This is part 1, 'Prima Pars'. Aquinas's greatest work was the Summa, and it is the fullest presentation of his views. He worked on it from the time of Clement IV (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of penance). What was lacking was added afterwards from the fourth book of his commentary on the Sentences of Peter Lombard as a supplementum, which is not found in manuscripts of the thirteenth and fourteenth centuries. The Summa was translated into Greek (apparently by Maximus Planudes around 1327), Armenian, many European languages, and Chinese. It consists of three parts. Part I treats of God, who is the "first cause, himself uncaused" (primum movens immobile) and as such existent only in act (actu) - that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus. This follows from the fivefold proof for the existence of God; namely, there must be a first mover, unmoved, a first cause in the chain of causes, an absolutely necessary being, an absolutely perfect being, and a rational designer.

This is the extended and annotated edition including * an extensive biographical annotation about the author and his life The Summa Theologiæ (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265–1274) is the best-known work of Thomas Aquinas (c.1225–1274), and although unfinished, "one of the classics of the history of philosophy and one of the most influential works of Western literature." It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com). This is part 1, 'Prima Pars'. Aquinas's greatest work was the Summa, and it is the fullest presentation of his views. He worked on it from the time of Clement IV (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of penance). What was lacking was added afterwards from the fourth book of his commentary on the Sentences of Peter Lombard as a supplementum, which is not found in manuscripts of the thirteenth and fourteenth centuries. The Summa was translated into Greek (apparently by Maximus Planudes around 1327), Armenian, many European languages, and Chinese. It consists of three parts. Part I treats of God, who is the "first cause, himself uncaused" (primum movens immobile) and as such existent only in act (actu) – that is, pure actuality without potentiality, and therefore without corporeality. His essence is actus purus et perfectus. This follows from the fivefold proof for the existence of God; namely, there must be a first mover, unmoved, a first cause in the chain of causes, an absolutely necessary being, an absolutely perfect being, and a rational designer. In this connection the thoughts of the unity, infinity, unchangeability, and goodness of the highest being are deduced.

This is the extended and annotated edition including * an extensive biographical annotation about the author and his life The Summa Theologiæ (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265–1274) is the best-known work of Thomas Aquinas (c.1225–1274), and although unfinished, "one of the classics of the history of philosophy and one of the most influential works of Western literature." It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com). This is part 1-2, 'Pars Prima Secundae'. In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action). In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act be good or evil depends on the end. The "human reason" pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor. By repeating a good action, man acquires a moral habit or a quality which enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which Aquinas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a "disposition", from which the acts here proceed; while they strengthen, they do not form it. The "disposition" of evil is the opposite alternative. An act becomes evil through deviation from the reason, and from divine moral law. Therefore, sin involves two factors: its substance (or matter) is lust; in form, however, it is deviation from the divine law. Contents: • Treatise on the last end (qq. 1 to 5) • Treatise on human acts: Acts peculiar to humans (qq. 6 to 21) • Treatise on the passions (qq. 22 to 48) • Treatise on habits (qq. 49 to 54) • Treatise on habits in particular (qq. 55 to 89): Good habits, i.e. virtues (qq. 55 to 70) • Treatise on law (qq. 90 to 108) • Treatise on grace (qq. 109 to 114)

St. Thomas Aquinas' Summa Theologica is the premier work of Catholic theology, studied at all major Catholic universities and seminaries, as well as by theologians and philosophers of religion of all denominations. Of St. Thomas' many works, this masterpiece presents a systematic and organic treatment of several thousand important theological questions, ranging from God, the Trinity, and the nature of Christ, to the nature and psychology of the human person and the nature and mission of the Church. St. Thomas considers creation in its natural light, as well as under the operations of grace, including discussions of morality, redemption, the sacraments, and the operation of divine providence. The scope of topics is enormous, and these few hardly do justice to the contents. The format of this work is arranged into individual articles for easy reading of St. Thomas' answers to individual questions, but there is a continuity to the way questions are raised and answered that makes the work a unified whole -- not simply a theological manual or encyclopedia, but also a profound read from cover to cover. A leading biographer of Thomas (O'Meara) has called the Summa 'a cathedral of thought, ' which is perhaps the best description for such a short space here. I heartily recommend this work and this particular edition of the Summa in English

Summa Theologica Part I-II (Pars Prima Secundae) Thomas Aquinas - The Summa Theologiae (Latin: Compendium of Theology or Theological Compendium; also subsequently called the Summa Theologica or simply the Summa, written 1265-1274) is the best-known work of Thomas Aquinas (c.1225-1274), and although unfinished, "one of the classics of the history of philosophy and one of the most influential works of Western literature." It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa's topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. (courtesy of wikipedia.com). This is part 1-2, 'Pars Prima Secundae'. In a chain of acts of will, man strives for the highest end. They are free acts, insofar as man has in himself the knowledge of their end (and therein the principle of action). In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. Whether the act be good or evil depends on the end. The "human reason" pronounces judgment concerning the character of the end; it is, therefore, the law for action. Human acts, however, are meritorious insofar as they promote the purpose of God and his honor. By repeating a good action, man acquires a moral habit or a quality which enables him to do the good gladly and easily. This is true, however, only of the intellectual and moral virtues (which Aquinas treats after the manner of Aristotle); the theological virtues are imparted by God to man as a "disposition", from which the acts here proceed; while they strengthen, they do not form it. The "disposition" of evil is the opposite alternative. An act becomes evil through deviation from the reason, and from divine moral law.

The most important work of the towering intellectual of the Middle Ages, Thomas Aquinas’ Summa Theologiae remains one of the great seminal works of philosophy and theology, while extending to subjects as diverse as law and government, sacraments and liturgy, and psychology and ethics. Aquinas begins his famous Summa Theologiae by getting right to the heart of what every person longs to see: the face of God. With Latin and English side-by-side, this edition is perfect for students, teachers, pastors, or anyone wanting to have a deeper understanding of God.

No collection of philosophy or theology is complete without this classic work of Thomas Aquinas. Designed for study, this edition makes the Summa Theologiae accessible to everyone.

In 'Summa Theologica, Part I-II (Pars Prima Secundae)' by Saint Aquinas Thomas, the reader is presented with a profound exploration of theological issues through a meticulous combination of philosophy and theology. Written in the literary context of scholasticism, this work is structured as a series of questions and answers, reflecting a systematic and logical approach to the subject matter. Saint Aquinas Thomas delves into various moral and ethical topics, providing insightful arguments and exploring the complexities of human nature and the divine. His clear and concise writing style makes this complex material accessible to readers, guiding them through intricate theological concepts with clarity and precision. As a highly influential theologian and philosopher of the Catholic Church, Saint Aquinas Thomas's work in 'Summa Theologica' is a testament to his deep knowledge and intellectual prowess. Born in Italy in the 13th century, his scholarly background and dedication to the study of theology and philosophy shaped the content of this seminal work. Through his extensive understanding of both faith and reason, Saint Aquinas Thomas offers readers a comprehensive and thought-provoking analysis of theological principles. I highly recommend 'Summa Theologica, Part I-II (Pars Prima Secundae)' to readers interested in delving into the depths of theological inquiry and exploring the intersection of philosophy and theology. Saint Aquinas Thomas's masterful exposition of complex theological ideas is sure to inspire contemplation and stimulate intellectual curiosity in anyone seeking a deeper understanding of moral and ethical issues.

When Leo XIII promulgated Aeterni Patris in 1879, he stipulated that the "Leonine," or official, edition of the Summa should always be printed in conjunction with Cajetan's Commentary. For five hundred years they were studied together. Generations were trained by reading through the Summa article by article with Cajetan's commentaries in hand. Early printed editions of the Summa typically included them in a Talmudic arrangement, as marginal text running around each article by Aquinas. This edition imitates that example. Recently, serious thinkers of all denominations-and none-have found new reasons to be interested in St. Thomas. His text is deceptively simple, yet important issues are handled in every article, sometimes below the surface. Cajetan extracts these hidden issues, and explains and elaborates on them with remarkable affinity to modern analytical philosophy. Part of that affinity lies in the use of modal logic, a tool whose importance was overlooked between the Renaissance and the twentieth century. The time is ripe for an analytically-inspired translation of Thomas: hence this volume. Never until now has Cajetan's Commentary been put into English in its entirety. William Marshner's translation is consistent with fidelity to the technical force of the original. The translator's footnotes acknowledge what empirical science has made obsolete in the work of St. Thomas, and also make clear how much today's science would have saved Thomas useless labor. This volume will, for the first time, make Cajetan's help available to the modern reader.