Thomas d'Aquin citations

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Thomas d'Aquin

Date de naissance: 28. janvier 1225
Date de décès: 7. mars 1274
Autres noms:Sv. Tomáš Akvinský,San Tommaso d'Aquino

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Thomas d'Aquin , est un religieux de l'ordre dominicain, célèbre pour son œuvre théologique et philosophique. Considéré comme l'un des principaux maîtres de la philosophie scolastique et de la théologie catholique, il a été canonisé le 18 juillet 1323, puis proclamé docteur de l'Église par Pie V, en 1567 et patron des universités, écoles et académies catholiques, par Léon XIII en 1880. Il est également un des patrons des libraires. Il est aussi qualifié du titre de « Docteur angélique ». Son corps est conservé sous le maître-autel de l'église de l'ancien couvent des dominicains de Toulouse.

De son nom dérivent les termes :

« thomisme » / « thomiste » : concerne l'école ou le courant philosophico-théologique qui se réclame de Thomas d'Aquin et en développe les principes au-delà de la lettre de son expression historique initiale ;

« néothomisme » : courant de pensée philosophico-théologique de type thomiste, développé à partir XIXe siècle pour répondre aux objections posées au christianisme catholique par la modernité ;

« thomasien » : ce qui relève de la pensée de Thomas d'Aquin lui-même, indépendamment des développements historiques induits par sa réception.

En 1879, le pape Léon XIII, dans son l'encyclique Æterni Patris, a déclaré que les écrits de Thomas d'Aquin exprimaient adéquatement la doctrine de l'Église. Le Concile Vatican II propose l'interprétation authentique de l'enseignement des papes sur le thomisme en demandant que la formation théologique des prêtres se fasse « avec Thomas d'Aquin pour maître ».

Thomas d'Aquin a proposé, au XIIIe siècle, une œuvre théologique qui repose, par certains aspects, sur un essai de synthèse de la raison et de la foi, notamment lorsqu'il tente de concilier la pensée chrétienne et la philosophie d'Aristote, redécouvert par les scolastiques à la suite des traductions latines du XIIe siècle. Il distingue les vérités accessibles à la seule raison, de celles de la foi, définies comme une adhésion inconditionnelle à la Parole de Dieu. Il qualifie la philosophie de servante de la théologie afin d'exprimer comment les deux disciplines collaborent de manière 'subalternée' à la recherche de la connaissance de la vérité, chemin vers la béatitude.

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Citations Thomas d'Aquin

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„On the contrary, The demons are ever assailing us, according to 1 Peter 5:8: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good angels ever guard us“

— Thomas Aquinas
Context: Whether the angel guardian ever forsakes a man?... It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard... On the contrary, The demons are ever assailing us, according to 1 Peter 5:8: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good angels ever guard us... the guardianship of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor anything at all, is entirely withdrawn from the providence of God: for in as far as a thing participates being, so far is it subject to the providence that extends over all being. I, q. 113, art. 6

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„So, to detract from the perfection of creatures is to detract from the perfection of divine power.“

— Thomas Aquinas
Context: The perfection of the effect demonstrates the perfection of the cause, for a greater power brings about a more perfect effect. But God is the most perfect agent. Therefore, things created by Him obtain perfection from Him. So, to detract from the perfection of creatures is to detract from the perfection of divine power. Summa Contra Gentiles, III,69,15

„For although the will cannot be inwardly moved by any creature, yet it can be moved inwardly by God.“

— Thomas Aquinas
Context: Whatever was in the human nature of Christ was moved at the bidding of the divine will; yet it does not follow that in Christ there was no movement of the will proper to human nature, for the good wills of other saints are moved by God's will... For although the will cannot be inwardly moved by any creature, yet it can be moved inwardly by God. III, q. 18, art. 1, ad 1

„Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate.“

— Thomas Aquinas
Context: Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Isaiah 26:11): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the good were damned. Supplement, Q98, Article 4 Note: This Supplement to the Third Part was compiled after Aquinas's death by Regnald of Piperno, out of material from Aquinas's much earlier "Commentary on the Sentences".

„Therefore they will wish all the good were damned.“

— Thomas Aquinas
Context: Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Isaiah 26:11): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the good were damned. Supplement, Q98, Article 4 Note: This Supplement to the Third Part was compiled after Aquinas's death by Regnald of Piperno, out of material from Aquinas's much earlier "Commentary on the Sentences".

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„Thus Angels' Bread is made
The Bread of man today:
The Living Bread from Heaven
With figures doth away“

— Thomas Aquinas
Context: Thus Angels' Bread is made The Bread of man today: The Living Bread from Heaven With figures doth away: O wondrous gift indeed! The poor and lowly may Upon their Lord and Master feed. Sacris Solemniis Juncta Sint Gaudia (Matins hymn for Corpus Christi), stanza 6 (Panis Angelicus)

„God alone can satisfy the will of a human being.“

— Thomas Aquinas
Context: Now the object of the will, i. e., of man's appetite, is the universal good... Hence it is evident that nothing can lull the human will but the universal good. This is to be found, not in any creature, but in God alone; because every creature has goodness by participation. Thus God alone can satisfy the will of a human being. I–II, q. 2, art. 8

„Of these the first is "melting," which is opposed to freezing. For things that are frozen, are closely bound together, so as to be hard to pierce. But it belongs to love that the appetite is fitted to receive the good which is loved, inasmuch as the object loved is in the lover...Consequently the freezing or hardening of the heart is a disposition incompatible with love: while melting denotes a softening of the heart, whereby the heart shows itself to be ready for the entrance of the beloved.“

— Thomas Aquinas
Context: it is to be observed that four proximate effects may be ascribed to love: viz. melting, enjoyment, languor, and fervor. Of these the first is "melting," which is opposed to freezing. For things that are frozen, are closely bound together, so as to be hard to pierce. But it belongs to love that the appetite is fitted to receive the good which is loved, inasmuch as the object loved is in the lover... Consequently the freezing or hardening of the heart is a disposition incompatible with love: while melting denotes a softening of the heart, whereby the heart shows itself to be ready for the entrance of the beloved. I-II, q. 28, art. 5

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