Aristotelian Commentaries of Thomas Aquinas
| Author | Saint Thomas Aquinas, O.P. |
|---|---|
| Principal texts | Physics; De anima; Metaphysics; Nicomachean Ethics; Posterior Analytics; On Interpretation; others, some unfinished |
| Method | Expositio continua, often with divisio textus |
| Doctrinal status | Philosophical expositions of a Doctor of the Church; Aristotle is not a Father |
Aristotelian Commentaries of Thomas Aquinas are his literal expositions of Aristotle's principal works in philosophy of nature, soul, metaphysics, ethics, and related treatises, undertaken so that the Philosopher's demonstrative science could serve Catholic theology without becoming its master.[1]
Why a theologian commented on Aristotle
Thomas held that truth cannot contradict truth. Where Aristotle demonstrated, the demonstration could be received; where he erred, he could be corrected, especially on the eternity of the world, the scope of providence, and the personal immortality of the soul as Catholic doctrine requires it. The commentaries are therefore an act of intellectual baptism of a pagan corpus, not a surrender of theology to a Greek master.
They also served the arts faculty and the Dominican classroom. A preacher who cannot follow an argument about change, soul, or the good will not understand the Summa's philosophical servants. River Forest Thomists later insisted on this pedagogical point: skip the philosophy of nature, and metaphysics becomes verbal.
The principal expositions
The commentary on the Physics analyzes mobile being, the principles of change, and the four causes. De anima treats the soul as form of the body and the operations of sense and intellect. The Metaphysics commentary, left incomplete, is among the most important medieval readings of being as being. The Ethics commentary reads the moral virtues and the last end in a register that the theological Summa will elevate by grace. Logical works train demonstration.
Not every medieval Aristotelian commentary printed near Thomas's name is his. The Leonine Commission and modern catalogues distinguish authentic, unfinished, and spurious expositions. Exact citation is part of piety toward the author. A theology that quotes a pseudo-Thomas against a defined doctrine has not thereby found a Thomist argument.[2]
Literal sense and Christian correction
Thomas's method is largely literal: divide the text, state the argument, note the order. He does not turn every line into an allegory. When Catholic doctrine requires a correction, he makes it as a philosopher who also believes. The eternity of the world cannot be demonstrated; creation is possible; the intellective soul is subsistent and created. These corrections are already present in the theological works; the commentaries show them at the point of contact with Aristotle's page.[3]
The result is neither a fundamentalist Aristotle nor a Thomas who merely used Greek labels. It is a Christian Aristotelianism that later Thomist schools inherited and that other Catholic schools, including Franciscan traditions, contested. The contest is medieval and ongoing. The Church has commended Thomas's use of reason, not the Philosopher as an honorary evangelist.
Catholic reception
Aeterni Patris praised the Christian use of a purified Aristotle as part of Thomas's service. Fides et Ratio repeats that philosophy has its own legitimate autonomy under the faith. The commentaries are the documentary place where that autonomy and that purification can be watched at work.[4][5]
Thomistic schools that never open these expositions will not understand Thomas's claim to be a philosopher as well as a theologian. Schools that open only these expositions will forget that he is a theologian first. The commentaries are servants. They remain among the greatest servant-works in the Catholic archive.
References
- Back to citation Benedict XVI, general audience on Saint Thomas Aquinas, 2 June 2010 — Papal catechesis on Thomas's Dominican vocation, studies, teaching, use of Aristotle, and holiness of intellect.
- Back to citation Leonine Commission, Opera omnia Sancti Thomae Aquinatis — The Holy See's commission, founded after Aeterni Patris, for the critical edition of Aquinas's authentic works.
- Back to citation Pius XI, Studiorum Ducem — Encyclical on Aquinas as Common Doctor, the harmony of faith and reason, and the Church's continuing commendation of his doctrine and method.
- Back to citation John Paul II, Fides et Ratio — Encyclical on faith and reason, Aquinas as a model of Christian philosophy, and legitimate philosophical plurality under the Magisterium.
- Back to citation Leo XIII, Aeterni Patris — Encyclical restoring Christian philosophy in the school of Saint Thomas Aquinas for the Church's teaching, seminaries, and defense of the faith.