Bibliography
The disputed questions De potentia date from Thomas's sojourn in Rome, very probably in the first year of that period (1265–66), before the composition of the Prima Pars of the Summa theologiae. The title of the first question gave its name to the ensemble, which may be divided into two groups of questions: the first six are connected with the theme of God's power, the other four belong to Trinitarian theology.
Editions: Parma, vol. 8, pp. 1–218; Vivès, vol. 13, pp. 1–319; Mandonnet, Quaestiones disputatae, vol. 2, Paris, 1925, pp. 1–370; Marietti, Quaestiones disputatae, vol. 22, P. Bazzi et al., eds., 101965, pp. 7–276.
No French translation. English translation: Saint Thomas Aquinas, On the Power of God, trans. English Dominican Fathers, L. Shapcote, ed., 3 vols., London, 1932–34; idem., 1 vol. Westminster, Maryland, 1952; Italian translation in progress: Tommaso d'Aquino, La Potenza di Dio, Questioni I–III, A. Campodonico, ed., trans. L. Tuninetti, Florence, 1991.
Quaestio disputata De anima: see chapter 9.
There is now agreement on the dating of the question De anima to the time of the Roman sojourn, very probably during the year 1265–66, before QQ. 75–89 of the Prima Pars, which it prepares for by deepening various problems relating to the human soul.
Editions: Parma, vol. 8, pp. 465–532; Vivès, vol. 14, pp. 61–160; Mandonnet, Quaestiones disputatae, 3 vols., Paris, 1925, pp. 91–206; Marietti, Quaestiones disputatae, 2 vols., P. Bazzi, et al., eds., 101965, pp. 281–362; Saint Thomas Aquinas, Quaestiones de anima, A Newly Established Edition of the Latin Text with an Introduction and Notes, J. H. Robb, ed., Toronto, 1968. The Leonine edition (ed. Bazán, in vol. 24, no. 1) is expected in 1996.
No French translation. English translations: Saint Thomas Aquinas, The Soul, trans. J. P. Rowan, Saint Louis, 1949; Saint Thomas Aquinas, Questions on the Soul, trans. J. H. Robb, Milwaukee, 1984.
Quaestio disputata De spiritualibus creaturis: see above, chapter 9.
This disputed question dates from Thomas's Roman sojourn. We can situate it
around the years 1267–68, most probably between November 1267 and September 1268. The problems argued in it concern men and angels as spiritual creatures.
Editions. Parma, vol. 8, pp. 425–64; Vivès, vol. 14, pp. 1–61; Mandonnet, Quaestiones disputatae, 3 vols., Paris 1925, pp. 23–91; S. Thomae Aquinatis Tractatus de spiritualibus creaturis, L. W. Keeler, ed., Rome, 1937; Marietti, Quaestiones disputatae, 2 vols., P. Bazzi et al., eds., 101965, pp. 367–415. The Leonine edition (ed. Cos, vol. 24, no. 1) is expected in 1996.
No French translation. English translation: Saint Thomas Aquinas, On Spiritual Creatures, trans. M. C. Fitzpatrick and J. J. Wellmuth, Milwaukee, 1949.
Quaestiones disputatae De malo: see chapter 11.
The date of the disputation of the Questions De malo remains difficult to establish. But it is certain that the composition of Q. 1 took place after March 1266, and article 12 of Q. 16 after November 1267. As to Q. 6, it must be put a little before or after the condemnation of December 1270. We can be more precise about the publication date for these questions, probably around 1270 for the QQ. 1–15 and around 1272 for Q. 16. Given that Thomas's works written in Paris were very quickly and widely circulated, we may guess that the Questions De malo would have been disputed in Paris during the two academic years 1269–71. The first question in the series gave its name to the ensemble; the other questions deal with special problems linked to the problem of evil: sin and its causes (QQ. 2–3), original sin and its punishment (QQ. 4–5), human election (Q. 6), venial sin (Q. 7), the deadly sins (QQ. 8–15) and finally devils (Q. 16).
Editions: Leonine, vol. 23; Parma, vol. 8, pp. 219–424; Vivès, vol. 13, pp. 320–618; Mandonnet, Quaestiones disputatae, vol. 2, Paris, 1925, pp. 370–719;
Marietti, Quaestiones disputatae, vol. 2, P. Bazzi et al., eds., 101965, pp. 445–699.
No French translation. English translation: Saint Thomas Aquinas, Disputed Questions on Evil, trans. J. and J. Oesterle, Notre Dame, 1983.
Quaestiones disputatae De uirtutibus: see chapter 11.
The disputed questions De uirtutibus must be dated from Thomas's second period of teaching in Paris, at the end of that period in 1271–72, at the same time as the Secunda Secundae. This whole consists of 36 articles dedicated to the virtues and includes the QQ. De uirtutibus in communi, De caritate, De correctione fraterna, De spe, De uirtutibus cardinalibus.
Editions: Parma, vol. 8, pp. 545–638; Vivès, vol. 14, Pp. 178–314; Mandonnet, Quaestiones disputatae, vol. 3, Paris 1925, pp. 208–365; Marietti, Quaestiones disputatae, vol. 2, P. Bazzi et al., eds., 101965, pp. 707–828. The Leonine edition (vol. 24, no. 2) is expected in 1996.
English translations: On the Virtues (in general), trans. J. P. Reid, Providence, 1951; On Charity (De caritate), trans. L. H. Kendzierski, Milwaukee, 1960. No complete translation in French; partial translation ( sed contra and the body of articles) of the 13 articles of the disputed question De caritate in Saint Thomas d'Aquin, Bref résumé de la foi chrétienne—Compendium theologiae, trans. J. Kreit, Paris, 1985, pp. 495–539.
Quaestio disputat De unioneuerbi incarnati: see chapter 11.
The disputed question De unione uerbi incarnati must be situated very probably toward the end of the second period of teaching in Paris, before Easter, early in April,
or perhaps in May 1272. Given the doctrinal issues at stake in a.4 and their connection to Illa q. 17 a. 2, concerning the unity of esse in Christ, the two writings are practically contemporaneous.
Editions: Parma, vol. 8, pp. 533–44; Vivè, vol. 14, pp. 161–78; Mandonnet, Quaestiones disputatae, vol. 3, Paris, 1925, 1925, pp. 1–22; Marietti, Quaestiones disputatae, vol. 2, P. Bazzi et al., eds., 101965, pp. 421–35. The Leonine edition (vol. 24, no. 2) is expected in 1996.
No English or French translation.
Quaestiones de quodlibet I–XII: see chapter 11.
Thomas's Quodlibets can be divided into two groups, according to the two periods of teaching in Paris., Quodlibets I–VI and XII (the reportatio of the latter was not revised by Thomas) come from the second period (1268–72); beyond this general framework, it is often difficult to situate them with certainty in Lent or in Advent of this or that year (see the table on p. 211). The numerous subjects dealt with (there are 260 of them) concern highly speculative questions as well as practical problems.
Editions: Leonine vol. 25; Parma vol. 9, pp. 459–631; Vivès, vol. 15, pp. 357–611; Mandonnet, Paris, 1926; Marietti, R. Spiazzi, ed., 91956.
No French translation. English translation: Saint Thomas Aquinas, Quodlibetal Questions 1 and 2, intro., trans., and notes by S. Edwards, ''Medieval Sources in Translation 27," Toronto, 1983.
Commentaries on the Bible
Expositio super Isaiam ad litteram: see chapter 2.
The first theological work by Thomas as a biblical bachelor, this commentary has often been dated from the first years of his teaching in Paris, but it was quite probably composed before then, toward the end of the sojourn in Cologne, where he was Albertus Magnus's bachelor, prior to his departure for Paris in 1252. It is a rapid ("cursory") reading of Isaiah, focussed on the literal sense, with some marginal notations ("collationes") with a view to pastoral and spiritual applications.
Editions: Leonine, vol. 28; Parma, vol. 14, pp. 427–576; Vivès, vol. 18, pp. 688–821, and vol. 19, pp. 1–65.
For a presentation and translation of the 24 collationes from the portion in Thomas's handwriting: D. Bouthillier and J.P. Torrell, "Quand saint Thomas méditait sur le prophète Isaïe," RT 90 (1990) 5–47.
No English or French translation.
Super leremiam et Threnos: see chapter 2.
The commentaries on Jeremiah and Lamentations belong to the same genre of "cursory" reading of the Bible, focussed on the literal sense, as the commentary on Isaiah. The commentary on Jeremiah is also accompanied by collationes similar to those found in the Super Isaiam. Like the latter, these commentaries must be dated very probably to the end of the Cologne sojourn when Thomas was Albert's biblical bachelor, before his departure for Paris in 1252.
Editions: Parma, vol. 14, pp. 577–667; 668–685; Vivès, vol. 19, pp. 66–198; 199–225.
No English or French translation.
Principium "Rigans montes de superioribus" and "Hic est liber mandatorum Dei": see chapter 3.
The two Principia, i.e., inaugural lectures, were discourses held on the occasion of the inceptio of the new magister in actu regens in Paris between 3 March and 17 June 1256. The first is based on the passage "Rigans montes de superioribus," (Psalm 103:13). Its theme, clearly inspired by Dionysius the Areopagite, is the communication of wisdom through a whole series of intermediaries. The second, in continuity with the first, which it completes and extends, could have been given during the resumptio, which is to say the first dies legibilis following the inceptio. There is a Commendatio of Sacred Scripture, based on the passage "Hic est liber mandatorum Dei" (Baruch 4:1) and followed by an explanation of the way in which the different books of the Bible are divided.
Editions: Mandonnet, Opuscula, vol. 4, pp. 481–96; Marietti, Opuscula theologica, vol. 1, pp. 435–43.
No English translation. French translation: Th. Pègues and F.X. Maquart, Saint Thomas d'Aquin, Sa vie, ToulouseParis, 1924, pp. 365–77. Spanish translation: G.
A. Piemonte, "La classe inaugural de Santo Tomás de Aquino come maestro de Teologia en la Universidad de Paris," Sapientia 21 (1966) 49–54 (trans. of the Principium "Rigans montes").
Expositio super Iob ad litteram: see chapter 7.
According to the witness of Tolomeo of Lucca, accepted by the scholars, the Expositio of the Book of Job is the fruit of Thomas's teaching of his brothers in Orvieto (1261–65). Contemporaneous with the third Book of the Summa contra Gentiles, the Expositio super Iob develops the same central theme: Providence. The work focuses on the literal sense of Job: the story of Job, the problem of Providence and of the suffering of the just, the human condition and divine governance.
Editions: Leonine, vol. 26; Parma, vol. 14, pp. 1–147; Vivès, vol. 18, pp. 1–227.
English translation: The Literal Exposition on Job: A Scriptural Commentary concerning Providence, trans. A. Damico, Classics in Religious Studies 7, Atlanta, 1989. French translation: Job, un homme pour notre temps. De saint Thomas d'Aquin, exposition littérale sur le Livre de Job, trans. J. Kreit, Paris, 1982.
Glossa continua super Evangelia (Catena aurea): see chapter 7.
Undertaken at the request of Urban IV at the end of 1262 or the beginning of 1263, the Catena on Matthew could have been offered to the pope before his death, on 2 October 1264. The commentary on the other three evangelists, which Thomas dedicated to his friend and former student Annibaldo d'Annibaldi (who became a cardinal), was finished in Rome between 1265 and 1268. The Catena presents itself as a vast collection of exegetical quotations from the Church Fathers, arranged in a continuous exposition, verse by verse, of the totality of the four Gospels. More than a simple compilation, this work shows Thomas's critical sense and his remarkable knowledge of the Greek Fathers. Thomas later drew on this text himself more than once, and the work had a significant diffusion.
Editions: Parma, vols. 11–12; Vivès, vol. 16–17; Marietti, 2 vols., A. Guarienti, ed., 1953.
English translation: Saint Thomas Aquinas, Catena aurea, Commentary on the Four Gospels, trans. M. Pattison, J.D. Dalgairns, and T. D. Ryder, 4 vols., Oxford, 1841–45 (Preface by John Henry Newman); partial translation in The Golden Chain, by a religious of C. X. M. V., London, 1956. French translation: Saint Thomas d'Aquin, Exposition suivie des quatre Evangiles . . . La chaîne d'Or, translated by E. Castan, 8 vols., Paris, Vivès, 1854–55. Italian translation: S.
Tommaso d'Aquino, Catena aurea, E. Logi, ed., 3 vols., Siena, 1954–60.
Lectura super Matthaeum: see chapter 4.
The Lectura on Saint Matthew is the fruit of the second of Thomas's Parisian sojourns. We can situate it with high probability during the academic year 1269–70. The text of this reportatio, as it is currently transmitted in printed editions, is not only incomplete but erroneous. It lacks Thomas's commentary for a good part of the Sermon on the Mount, which his first editor, Bartholomew of Spina (1527) replaced with a part of the commentary of Peter of Scala, who was a Dominican at the end of the thirteenth century. The interpolated passages extend in Matthew from 5:11 to 6:8 and from 6:14 to 6:19 (lects. 13–17 and 19; nos. 444–582 and 603–10 in the Marietti edition). The labors of the Leonine commission have allowed the discovery of a new manuscript that contains the complete text of Thomas's commentary (MS, Basel, Bibl. Univ. B. V. 12.). Only some fragments have been published: H.V. Shooner, "La Lectura in Matthaeum de S. Thomas (Deux fragments inédits et la Reportatio de Pierre d'Andria)," Angelicum 33 (1956) 121–42; J.P. Renard, La Lectura super Matthaeum V, 20–48 de Thomas d'Aquin," RTAM 50 (1983) 145–90.
Editions: Parma, vol. 10, pp. 1–278; Vivès, vol. 19, pp. 226–668; Marietti, 51951 and other dates.
No English or French translation.
Lectura super Ioannem: see chapter 11.
The Lectura super Ioannem can be dated with reasonable certainty to the second period of teaching in Paris, probably during the years 1270–72. The reportatio on it was done by Reginald of Piperno at the request of the friars and the provost of SaintOmer, Adenulf of Anagni. It seems hardly probable that Thomas himself reviewed the text. The theological exegesis of the Gospel of Saint John—a model of the contemplative who places Christ's divinity in the foreground in a special way, as Thomas explains in his Prologue—is certainly among the most finished and most profound of the commentaries that Thomas left.
Editions: Parma, vol. 10, pp. 279–645; Vivès, vol. 19, pp. 669–842 and vol. 20, pp. 1–376; Marietti, R. Cai, ed., 51952 and other dates.
English translation: Saint Thomas Aquinas, Commentary on the Gospel of Saint John, Part I, trans. J. A. Weisheipl and F. R. Larcher, Albany, 1980 (Ch. I–VIII).
French translation: Saint Thomas d'Aquin, Commentaire sur l'Evangile de saint Jean, Preface by M.D. Philippe, O.P., translation and notes under the direction, VersaillesBuxy, 3 vols. in print (up to chapter VIII), 1981, 1982, 1987; "Prooemium de Saint Jean," trans. B. d'Avezac de Castera, Cahiers IPC 1973, no. 8, pp.
86–96. German translations: Thomas von Aquin, Das Wort, Die ersten elf Lesungen des 1. Kapitels aus dem JohannesKommentar, trans. J. Pieper, Munich, 31955;
Thomas von Aquin,
Der Prolog des JohannesEvangeliums, Super evangelium S. Joannis lectura (caput I, lectio I–XI), W.U. Klünker, ed., Stuttgart, 1986. Italian translation: Tommaso d'Aquino, Commento al Vangelo di San Giovanni, vol. 1: Cap. I–VI, T. S. Centi, ed., Rome, 1990; vol. 2: Cap. VII–XII, idem., ed., Rome, 1992 (the remainder to appear).
Expositio et Lectura super Epistolas Pauli Apostoli: see chapter 13.
It is not easy to say with precision to what years of Thomas's teaching the courses on Saint Paul belong. Thomas could have taught Paul in two stages, first in Italy (perhaps in Rome, between 1265 and 1268), then in Paris and Naples. It is, however, not at all probable that he would have given the same courses in their entirety two times. According to the best attested data in current scholarship, Thomas's Pauline corpus presents itself as follows: (1) The part in which his hand is rather directly perceptible includes the first eight chapters of Romans. The rest of the commentary on Romans has not been corrected. This course dates very probably from the last years of his life, in Naples from 1272–73 (it is not impossible that it dates from the last year in Paris—1271–72—but the amount of work already attributed to that period renders this hypothesis hardly plausible). (2) We cannot say anything precise concerning the course on the first ten chapters of the First Letter to the Corinthians, if only because the commentary is missing from 1 Cor. 7:10 to the end of chapter 10. It was replaced very early with a text borrowed from Peter of Tarentaise (nos. 336–581 in the Marietti edition). (3) the reportatio made by Reginald of Pipemo, which goes from 1 Cor. 11 through the epistle to the Hebrews, may be the fruit of teaching during the years 1265–68 in Rome. Despite the diversity of these pieces, it is nevertheless certain that Thomas thought of his commentary as a whole, as the Prologue placed at the head of this group of texts shows.
Editions: Parma, vol. 13; Vivès, vol. 20, pp. 381–752 and vol. 21; Marietti, 2 vols., R. Cai, ed., 81953. Editing of the Leonine edition of In Epistolam ad Romanos (vol. 32) is nearing completion.
English translations: Saint Thomas Aquinas, Commentary on Saint Paul's Epistle to the Galatians. Vol. 1 of The Aquinas Scripture Series, trans. F. R. Larcher, Albany, N.Y.: Magi Books, 1966; Commentary on Saint Paul's Epistle to the Ephesians. Vol. 2 of The Aquinas Scripture Series, trans. M. L. Lamb, Albany, N.Y.: Magi Books, 1966; Commentary on Saint Paul's First Letter to the Thessalonians. Vol. 3 of The Aquinas Scripture Series, trans. F. R. Larcher and M.
Duffy, Albany, N.Y.: Magi Books, 1969; Commentary on St. Paul's Letter to the Philippians, trans. F. R. Larcher, Albany, N.Y.: Magi Books, 1969. French translations: Commentaires de saint Thomas d'Aquin sur toutes les êpitres de S. Paul, trans, abbé Bralé, 6 vols., Paris, Vivès, 1869–74; Saint Thomas d'Aquin, Commentaire de la seconde êpitre aux Corinthiens, intro., trans., and notes by A. Charlier, 3 vols., Paris, 1980. German translation: Des heiligen Thomas von Aquin Kommentar zum Römerbrief, trans H. Fahsel, Freiburg i. B., 1927.
Postilla super Psalmos: see chapter 13.
The date of the course on the Psalms is uncertain. Since Mandonnet, it has generally been said that the course was interrupted by Thomas's sickness and death. We must think of it, perhaps, as from the start of the academic year in September–October
1273, during the final weeks of Thomas's teaching. As Reginald of Piperno reports, Thomas's unfinished commentary comprises the first 54 psalms.
Editions: Parma, vol. 14, pp. 148–553; Vivès, vol. 18, pp. 228–556 (Psalms 1–51); P.A. Uccelli, S. Thomae Aquinatis in Isaiam prophetam, in tres psalmos David, in Boetium de Hebdomadibus et de Trinitate expositiones, Rome, 1880, pp. 241–54 (Psalms 52–54); Busa, vol. 6, pp. 48–130 (text from the Parma edition for Psalms 1–51 and from the Uccelli edition for Psalms 52–54).
No English translation. No French translation except for the partial translation of the commentary on the first three Psalms: J.E. Stroobant, "Prier à l'école du commentaire du Psautier de Saint Thomas," Thomas Aquinas 1985, no. 10, pp. 1–15; no. 11, pp. 1–7; no. 12, pp. 1–8 (intro. and commentary on Psalm 1); 1986, no. 13, pp. 1–8 (Psalm 2); no. 14, pp. 1–7 (Psalm 3).
Super Cantica Canticorum: See Weisheipl, p. 369; no English translation.
Commendatio Sacrae Scripturae: See Weisheipl, p. 373; no English translation.
Commentaries on Aristotle
Sentencia Libri De anima: see above, chapter 9.
The commentary on the first three books of the De anima began the series of commentaries on Aristotle on which Thomas worked from the end of the Roman period.
This work can be dated precisely between the end of 1267 and the summer of 1268, prior to the author's leaving Rome for Paris. This commentary is contemporaneous with QQ. 75–89 of the Prima Pars, which are dedicated to the study of the human soul.
Editions: Leonine, vol. 45/1; Parma, vol. 20, pp. 1–144; Vivès, vol. 24, pp. 1–196; Marietti, A. M. Pierotta, ed., 1959, and other dates.
No French translation. English translation: Aristotle's De Anima with the Commentary of St. Thomas Aquinas, K. Foster and S. Humphries, eds., New Haven: Yale University Press, 1951; reprinted, with Introduction by Ralph McInerny, by Dumb Ox Books, Notre Dame, 1994. A new translation, based on the Leonine edition of 1984, is being prepared by Norman Kretzmann and Robert Pasnau. Spanish translation: Santo Tomás de Aquino, Comentario al "Libro del Alma" de Aristóteles, trans. and notes by A. Caparello, 2 vols., Rome 1975. German translation of all the Prologues to the commentaries on Aristotle: Thomas von Aquin, Prologe zu den Aristoteleskommentaren, F. Cheneval and R. Imbach, eds., Frankfurt am Main, 1992.
Sentencia Libri De sensu et sensato: see chapter 9.
The commentary on the De sensu et sensato, which is later than the one on De anima, could have been started in Rome before the departure for Paris (September 1268) and finished in 1269 in Paris, before the De unitate intellectus (1270). Thomas's Sentencia consists of two treatises grouped as if they were two parts of a single work: De sensu exteriori, a commentary on Aristotle's De sensu et sensato; De memoria et reminiscentia, on the treatise of the same name.
Editions: Leonine, vol. 45/2; Parma, vol. 20, pp. 145–214; Vivès, vol. 24, pp. 198–292; Marietti, third ed., completely revised, R. M. Spiazzi, ed., 1949, and other dates.
English translation by K. White and E. M. Macierowski is forthcoming in Thomas
Aquinas in Translation Series. No French translation apart from the Prooemium: F. and B. d'Avezac de Castera, "Traduction du Prooemium de saint Thomas à son commentaire du De sensu et sensato d'Aristote," Cahiers IPC 1981, no. 24, pp. 69–79.
Sententia super Physicam: see chapter 12.
Contrary to what Weisheipl (led into error by the hesitations of the Leonine editors about the numbering of Book Lambda of the Metaphysics) says, the composition of the commentary on the eight books of the Physics seems to date from the beginning of the second period of teaching in Paris (1268–69). Following Aristotle, Thomas opens his commentary with the study of the principles of becoming and finishes with a demonstration of the existence of a Prime Mover.
Editions: Leonine, vol. 2 (1884; the Latin text of Aristotle reproduced here is not the one Thomas knew); Parma, vol. 18, pp. 226–538; Vivès, vol. 22, pp. 292–
709; Marietti, M. Maggiolo, ed., 1965, and other dates.
No French translation. English translation: Thomas de Aquino: Commentary on Aristotle's Physics, trans. R. J. Blackwell et al., New Haven: Yale University Press, 1963.
Sententia super Meteora: see chapter 12.
The latest discoveries lead us to date this commentary to the second period of teaching in Paris, before 1270. The work was left unfinished at Book II; the Leonine edition (1886) removed some spurious additions to the text from earlier editions, but does not reproduce the text in its entirety. Thomas's commentary stops at chapter II, 5 (Bekker 363a20), but it appears certain today that Thomas expounded the Meteora up to the penultimate chapter of Book II (Bekker 369a9), the commentary on chapter 6 being lost. Cf. A. Dondaine and L.J. Bataillon, "Le commentaire de saint Thomas sur les Météores," AFP 36 (1966) 81–152.
Editions: Leonine, vol. 3, preface pp. XXIX–XL, text pp. 325–421; Parma, vol. 19, pp. 300–441 (with the unauthentic parts); Vivès, vol. 23, pp. 387–571 (idem);
Marietti, R. M. Spiazzi, ed., 1952. In an appendix to the Leonine (pp. LXIII–CXLV) and the Marietti (pp. 584–685) editions may be found the unauthentic continuatio with which Thomas's unfinished commentary was completed. The three missing lessons have been published by K. White, who is preparing the new Leonine edition of the work: "Three Previously Unpublished Chapters from St. Thomas Aquinas's Commentary on Aristotle's Meteora: Sentencia super Meteora 2, 13–15," MS 54 (1992) 49–93.
No French translation. English translations: I, lect. 8–10, by L. Thorndike, Latin Treatises on Comets, University of Chicago Press, 1950, 77–86. De Meteorologicorum, trans. E. W. Webster, vol. 1 of The Works of Aristotle, ed. W. D. Ross, Oxford, 1930; On Meteorology, trans. P. Conway and F. R.
Larcher, 1964 College of St. Mary of the Springs, Columbus, Ohio. Photocopy.
Expositio Libri Peryermenias: see chapter 12.
The composition of the commentary on Aristotle's Peryermenias, dedicated to Guillaume Berthout, provost of Louvain, must be situated between the condemnation of 10 December 1270 and midOctober 1271. Unfinished, the commentary stops at Chapter II, 2 (Bekker 19b26); the manuscript was sent from Naples, with the exposition
of the Posterior Analytics, to the masters of the arts faculty in Paris, who desired to have these two books after Thomas's death. As to content and method, this work of logic and hermeneutics follows rather closely the letter of Aristotle's text.
Editions: Leonine, vol. l*/l (Editio altera retractata, 1989; the first edition dates from 1882); Parma, vol. 18, pp. 1–83; Vivès, vol. 22, pp. l–102; Marietti, R. M.
Spiazzi, ed., 21964.
English translation: Aristotle on Interpretation: Commentary by St. Thomas and Cajetan (Peri Hermeneias), trans. J. T. Oesterle, Milwaukee, 1962. No French translation except for the Prooemium: P. Oswald and B. d'Avezac de Castera, "Traduction du Prooemium du Commentaire de S. Thomas d'Aquin in Peri Hermeneias," Cahiers IPC 1974, no. 10, pp. 111–13.
Expositio Libri Posteriorum: see chapter 12.
The commentary on the Posterior Analytics was begun about the same time as the commentary on the Peryermenias, which it apparently followed (October 1271).
A first part was thus composed in Paris (I, 1–26), following James of Venice's translation. The work was continued in Naples, where Thomas comments on Moerbeke's translation (I 27–II 20) from then on, until the end of 1272. After his death, it was sent to the masters in the arts faculty in Paris with the commentary on the Peryermenias.
Editions: Leonine, vol. l*/2 (Editio altera retractata, 1989; the first edition dates from 1882); Parma, vol. 18, pp. 84–225; Vivès, vol. 22, pp. 103–291; Marietti, R.
M. Spiazzi, ed., 21964.
English translations: Saint Thomas Aquinas, Exposition of the Posterior Analytics of Aristotle, trans. P. Conway, Quebec, 1956; Thomas Aquinas, Commentary on the Posterior Analytics of Aristotle, trans. F. R. Larcher, Albany, N. Y.: Magi Books, 1970. No French translation except for the Prooemium: "Thomas d'Aquin Prooemium du commentaire des Seconds Analytiques d'Aristote," trans. P. Oswald and B. d'Avezac de Castera, Cahiers IPC 1975, no. 11, pp. 99–105.
Sententia Libri Ethicorum: see chapter 12.
The commentary on Aristotle's Nicomachean Ethics was composed in Paris, 1271–72. It is a sentencia, which is to say, a summary and rather doctrinal exposition of Aristotle's text, contemporaneous with the composition of the Secunda Secundae, for which it prepares the way.
Editions: Leonine, vol. 47 (2 vols.); Parma, vol. 21, pp. 1–363; Vivès, vol. 25, pp. 231–614 and vol. 26, pp. 1–89; Marietti, R. M. Spiazzi, ed., 31964.
No French translation. English translation: Saint Thomas Aquinas, Commentary on the Nicomachean Ethics, trans. C. I. Litzinger, 2 vols., Chicago, 1964;
reprinted by Dumb Ox Books, Notre Dame, 1993.
Tabula Libri Ethicorum: see chapter 12.
Composed around 1270, at the moment when Thomas was preparing himself to write his commentary on the Nicomachean Ethics and the Secunda Pars of the Summa theologiae, this Tabula constitutes an index of the principal themes in Aristotle's Nicomachean Ethics and in the commentary that Albertus Magnus earlier wrote on it. It was constructed initially in the form of files by his secretaries, and Thomas never revised the fair copy; it remained an unfinished work.
Editions: fallen into oblivion since the end of the fifteenth century, the Tabula was edited for the first time in the Leonine Edition of 1971, vol. 48 B.
No English or French translation.
Sententia Libri Politicorum: see chapter 12.
To all appearances, the commentary on Aristotle's Politics belongs, like the preceding commentaries, to the second period of teaching in Paris (1269–72). The work remained unfinished, its authentic part stopping at Book III 6 (Bekker 1280a7). The printed editions other than the Leonine give a text in eight Books (it was completed by Peter of Auvergne), but the text of the first three Books is not reliable, for it reproduces the humanist edition by Louis of Valencia, who significantly altered Thomas's text.
Editions: Leonine vol. 48 A; Parma, vol. 21, pp. 364–716; Vivès, vol. 26, pp. 89–513; Marietti, R. M. Spiazzi, ed., 1951, and other dates.
English translations: "Commentary on Aristotle's Politics." In Medieval Political Philosophy: A Sourcebook, ed. Ralph Lerner, trans. Ernest L. Fortin and Peter D.
O'Neill. New York: Free Press of Glencoe, 1963; translation by E. Fortin forthcoming from The Catholic University of America Press. No complete French translation; Saint Thomas d'Aquin, Préface à la Politique, Avantpropos, translation, and explanations by H. Kéraly, Docteur Commun, Paris, 1974.
Sententia super Metaphysicam: see chapter 12.
The date and place of composition for the commentary on Aristotle's Metaphysics pose numerous problems. The designation of Book Lambda as Book XII, a title that Thomas adopted toward the middle of 1271, invites us to date the commentary on Books VII–XII after that date. The beginning of the commentary may date from the academic year 1270–71. The commentary on Books II and III may be the fruit of selfcorrection or of later editing. Begun in Paris, the composition of this work may have been finished in Naples. The only sure thing, in the current state of research, is that this text is earlier than the De caelo et mundo, probably composed in Naples, 1272–73.
Editions: Parma vol. 20, pp. 245–654; Vivès, vol. 24, pp. 333–649 and vol. 25, pp. 1–229; Marietti, R. M. Spiazzi, ed., 1950. The Leonine edition (vol. 46) is expected within the next two years.
No French translation. English translation: Saint Thomas Aquinas, Commentary on the Metaphysics of Aristotle, trans. J. P. Rowan, 2 vols., Chicago, 1964;
reprinted by Dumb Ox Books, Notre Dame, 1995. Spanish translation: Comentario de Santo Tomás al libro Gamma de la Metafísica, trans. J. de C. Sola, Burgos, 1958.
Sententia super librum De caelo et mundo: see chapter 12.
Later than the Metaphysics, the commentary on Aristotle's De caelo et mundo was very likely composed at Naples in 1272–73. This work of cosmology was never finished, having been interrupted a little after the beginning of Book III (Bekker 302b29).
Editions: Leonine, vol. 3, preface pp. V–XVIII, text, pp. 1–257; Parma, vol. 19, pp. 1–207; Vivès, vol. 23, pp. 1–266; Marietti, R. M. Spiazzi, ed., 1952.
No French translation. English translations: De Caelo, trans. J. L. Stocks, vol. 2 of The Works of Aristotle, ed. W. D. Ross, Oxford, 1930; Exposition of Aristotle's Treatise On the Heavens, trans. P. Conway and F. R. Larcher, College of St. Mary of the Springs, Ohio, 1963–64.
Sententia super libros De generatione et corruptione: see chapter 12.
Later than the commentaries on the De caelo et mundo and on the Physics, this commentary on Aristotle's De generatione et corruptione must be situated in Naples in 1272 or 1273, during the last months of Thomas's activity(before December 1273). Thomas's commentary, unfinished, stops at the fifth chapter of Book I (Bekker 322a33).
Editions: Leonine, vol. 3, preface pp. XIX–XXIX, text pp. 261–322; Parma, vol. 19, pp. 208–99 (with the unauthentic parts); Vivès, vol. 23, pp. 267–386 (also with unauthentic parts); Marietti, R. M. Spiazzi, ed., 1952. The apocrypha drawing on Saint Albert, with which Thomas's unfinished commentary was completed, may be found in appendixes to the Leonine (pp. I–LXI)and Marietti (pp. 539–83) editions.
No French translation. English translations: De Generatione et Corruptione, trans. H. H. Joachim, vol. 2 of The Works of Aristotle, ed. W. D. Ross, Oxford, 1930;
On Generation and Corruption, trans. P. Conway and W. H. Kane, Columbus, Ohio n.d.
Other Commentaries
Super Boetium De Trinitate: see chapter 4.
This work, for which we possess one of the rare texts in Thomas's own handwriting, was composed during his first period teaching in Paris, in the years 1257–58, or at the beginning of 1259, between the middle of the De ueritate and the beginning of the Contra Gentiles. Thomas is the only thirteenthcentury author to have commented on this text. The work is unfinished, and the exposition of the text of the De Trinitate by Boethius (down to the first lines of chapter 2) is short. The questions developed deal with human knowledge of God; it was on this occasion that Thomas produced his most elaborate reflections on the epistemology of the sciences.
Editions: Leonine, vol. 50, preface, pp. 1–67, text, pp 75–171; Sancti Thomae de Aquino, Expositio super Librum Boethii de Trinitate, B. Decker, ed., Leiden, 1959, reprinted 1965 (new edition with corrigenda et addenda, pp. 244–45); Parma, vol. 17, pp. 349–96; Vivès, vol. 28, pp. 482–550; Mandonnet, Opuscula, vol. 3, pp. 19–141; Marietti, Opuscula theologica, vol. 2, pp. 313–89.
English translations: Saint Thomas Aquinas, The Trinity and the Unicity of the Intellect, trans. R. E. Brennan, St. Louis, 1946; Saint Thomas Aquinas, Faith, Reason, and Theology. Questions I–IV of His Commentary on the De Trinitate of Boethius, intro., trans., and notes by A. Maurer, Toronto, 1987; Saint Thomas Aquinas, The Division and Methods of the Sciences. Questions V and VI of his Commentary of the De Trinitate of Boethius, intro., trans., and notes by A. Maurer, Mediaeval Sources in Translation, vol. 32, Toronto, 41986; On Searching into God (q.2), trans. V. White (Oxford: Blackfriars, 1947). French translation: Opuscules de saint Thomas d'Aquin, trans. by abbé Védrine, Vivès, vol. 7, Paris, 1858, pp. 326–511. Spanish translation, Santo Tomás de Aquino, expositio del 'De Trinitate' de Boecio, intro., trans., and notes by A. García Marques and J. A. Fernandez, Pamplona, 1986. German translation: Thomas von Aquin, Über die Trinität, Eine Auslegung der gleichnamigen Schrift des Boethius, trans, and notes by H. Lentz, intro, by W.U. Klünker, Stuttgart, 1988.
Exposito libri Boetii De ebdomadibus: see chapter 4.
The date of this work is doubtless later than that of the other commentary on Boethius, but the current state of research does not allow us to specify the date further,
nor its circumstances. The subject dealt with is essentially metaphysical, principally concerning the doctrine of participation.
Editions: Leonine, vol. 50, preface, pp. 235–64, text, pp. 267–82; Parma, vol. 17, pp. 339–48; Vivès, vol. 28, pp. 468–81; Mandonnet, Opuscula, vol. l, pp. 165–
92; Marietti, Opuscula theologica, vol. 2, pp. 391–408.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Védrine, Vivès, vol. 7, Paris, 1858, pp. 293–325.
Super Librum Dionysii De divinis nominibus: see chapter 7.
The precise date of composition for the expositio of PseudoDionysius's De divinis nominibus remains uncertain. It may come from the sojourn in Orvieto (1261–
65) or the following period in Rome (1265–68). It is equally uncertain whether this text had been the object of oral teaching. The work shows the importance of Neoplatonist strains in the thought of Thomas, who integrates a number of its elements into his own synthesis.
Editions: Parma, vol. 15, pp. 259–405; Vivès, vol. 29, 374–580; Mandonnet, Opuscula, vol. 2, pp. 220–654; Marietti, C. Pera, ed., (with Greek and Latin from PseudoDionysius), 1950.
There is no English or French translation.
Super Librum De causis: see chapter 11.
The expositio of the Liber De causis may be dated with sufficient certainty to the first half of 1272. Thomas was the first to identify the author of this work, which was generally attributed to Aristotle, as an Arab philosopher who had borrowed a great deal from Proclus's Elementatio theologica and from Dionysius, and who had deepened the dialogue with Neoplatonist philosophy at numerous points.
Editions: Sancti Thomae de Aquino super Librum De Causis Expositio, H. D. Saffrey, ed., Textus philosophici Friburgenses 4/5, Fribourg (Switzerland), 1954;
Parma, vol. 21, pp. 717–60; Vivès, vol. 26, pp. 514–70; Mandonnet, Opuscula, vol. l, pp. 193–311; Marietti, C. Pera, ed., 1955.
No French translation. English translation: St. Thomas Aquinas, Commentary on the Book of Causes, translated and annotated by V. A. Guagliardo, C. R. Hess, and R. C. Taylor, Thomas Aquinas in Translation Series, Washington, 1996. Italian translation: Tommaso d'Aquino, Commento al "libro delle cause," C.
D'Ancona Costa, ed., I classici del pensiero, Milan, 1986.
Polemical Writings
Contra impugnantes Dei cultum et religionem: see chapter 5.
This first work dedicated to the defense of the mendicant religious life was composed at the time of the first year of magisterial teaching in Paris. It had probably already been begun in the spring of 1256, and was finished before William of SaintAmour's condemnation was known in Paris (5 October 1256). After defining the religious life and legitimizing the new orders, notably as concerns the ministry of teaching, preaching, and confession, as well as mendicant poverty, Thomas continues and refutes in detail William of SaintAmour's Tractatus de periculis nouissimorum temporum.
Editions: Leonine, vol. 41 A; Parma, vol. 15, pp. 1–75; Vivès, vol. 29, pp. 1–116; Mandonnet, Opuscula, vol. 4, pp. 1–195; Marietti, Opuscula theologica, vol. 2, pp. 5–110.
English translation: An Apology for the Religious Orders, trans. J. Procter (London, 1902; St. Louis: Herder, 1902; repr. Westminster, Md.: The Newman Press, 1950). French translation: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 5, Paris, 1984 (reprinted, with the same pagination, from the translation by abbé Fournet, Vivès, Paris, 1857, vol. 2, pp. 519–639; vol. 3, pp. 1–205).
De perfectione spiritualis uitae: see chapter 5.
In tiffs second opusculum of polemics on the mendicant religious life, Thomas responds to the attacks brought by Gerard of Abbeville aganist this new form of religious life. Begun rather early in 1269 (Gerard's Contra adversarium perfectionis christianae was published in the course of the summer of 1269), the work was finished at the beginning of 1270, the last chapters still echoing the Quodlibet XIV by Gerard of Abbeville held at Christmas 1269. The interest of the De perfectione, however, goes beyond the history of the polemics. Thomas wishes to present objectively here the doctrine on religious life and Christian perfection. This opusculum thus prepares the way for the treatise that will find a place at the end of the IIa–IIae.
Editions: Leonine, vol. 41 B; Parma, vol. 15, pp. 76–102; Vivès, vol. 29, pp. 117–56; Mandonnet, Opuscula, vol. 4, pp. 196–264; Marietti, Opuscula theologica, vol. 2, pp. 115–53.
English translation: The Religious State, the Episcopate, the Priestly Office, trans. J. Procter, London, 1902; repr. Westminster, Md., Newman Press, 1950; Also trans. by G. J. Guenther, C. G. Kloster, and J. X. Schmitt, in three unpublished Master's theses, St. Louis University, 1942–44. French translations: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 4, Paris, 1982, pp. 404–518 (reprint, with the same pagination, of the translation by abbé Fournet, Vivès, vol. 2, Paris, 1857); Thomas d'Aquin, Vets la perfection de la vie spirituelle, trans. H. Maréchal, Paris, 1932 (partial trans. by the same author in La Vie Spirituelle 18 (1928) 498–506; 619–624; 19 (1928) 85–97; 223–28; 342–52).
Contra doctrinam retrahentium a religione: see chapter 5.
According to its conclusion, this work—commonly called the Contra retrahentes—is directed ''against the erroneous and pernicious doctrine of those who deter men from entering into the religious life." Later than the De perfectione (1269–70), and contemporaneous with the Quodlibet IV (Lent 1272)—whose article 23 repeats the theme of young peoples's entry into the religious life and article 24 the relation between precepts and counsels—its composition may be placed between Lent and Christmas 1271. According to R.A. Gauthier, however, the Contra retrahentes would have been prior to the Quodlibet, which still places it, within a few months, in that same period. Among the strong points in this response, which prepares the way for the exposition in IIa–IIae, we should note the absolute primacy given to charity and the importance accorded voluntary and mendicant poverty, as a means of arriving at Christian perfection in following Christ.
Editions: Leonine, vol. 41 C; Parma, vol. 15, pp. 103–25; Vivès, vol. 29, pp. 175–90; Mandonnet, Opuscula, vol. 4, pp. 265–322; Marietti, Opuscula theologica, vol. 2, pp. 159–90.
English translation: An Apology for the Religious Orders, trans. J. Procter (London, 1902; St. Louis: Herder, 1902; Westminster, Md.: The Newman Press, 1950).
French translation: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 4, Paris, 1984,
pp. 311–404 (reprinted, with the same pagination, from the translation by abbé Fournet, Vivès, vol. 2, Paris, 1857); Saint Thomas d'Aquin, l'entrée en religion, trans. H. Maréchal, Paris, 1935.
De unitate intellectus contra Averroistas: see chapter 10.
This opusculum had a place in the Parisian controversy about "Averroism" among the masters of the arts faculty. There is agreement in dating it to 1270, a little before the episcopal condemnation of 10 December. Thomas refutes here the doctrine that makes the possible intellect a substance separated from the body and the same for all men, a doctrine contrary to both Aristotle's teaching and the Christian faith.
Editions: Leonine, vol. 43, preface pp. 247–87, text pp. 291–314; Parma, vol. 16, pp. 208–24; Vivès, vol. 27, pp. 311–55; Mandonnet, Opuscula, vol. l, pp. 33–
69; Marietti, Opuscula philosophica, pp. 63–90, which reprints, without critical apparatus, the text of the edition established by L. W. Keeler, S. Thomae Aquinatis Tractatus de unitate intellectus contra averroistas, Textus et documenta, Series philosophica 12, Rome, 1936; F. Van Steenberghen, "Corrections au texte du De unitate intellectus de Thomas d'Aquin," Bulletin de philosophie médiévale SIEPM 19 (1977) 65–67.
English translations: The Trinity and the Unicity of the Intellect (based on text in Parma ed.), trans. R. E. Brennan (St. Louis Univ., 1946); On the Unity of the Intellect Against the Averroists, trans. B. Zedler, Milwaukee: Marquette University Press, 1968; On the Unity of the Intellect, trans. B. Zedler, Milwaukee, Marquette University Press, 1968; On the Uniqueness of the Intellect against the Averroists, trans. Ralph McInerny, forthcoming, Purdue University Press.
French translations: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 3, Paris, 1984, pp. 248–310 (reprint, with the same pagination, of the translation by abbé Bandel, Vivès, vol. 2, Paris, 1857); Thomas d'Aquin. L'unité de l'intellect contre les Averroïstes, suivi des Textes contre Averroès antérieurs à 1270, trans. A. de Libera, Paris: GFFlammarion, 1994.
De aeternitate mundi: see chapter 10.
The composition of this opusculum belongs to Thomas's second period teaching in Paris, very probably to 1271. Contrary to a good number of theologians who were upset over the strong presence of Aristotle in this field, Thomas shows here that only faith can make us hold that the world had a beginning, and that it is not possible to prove the contrary.
Editions: Leonine, vol. 43, preface, pp. 53–81, text pp. 85–89; Parma, vol. 16, pp. 318–20; Vivès, vol. 27, pp. 450–53; Mandonnet, Opuscula, vol. 1, pp. 22–27;
Marietti, Opuscula philosophica, pp. 105–8.
English translation: In St. Thomas Aquinas, Siger of Brabant, and St. Bonaventure, On the Eternity of the World, trans. C. Vollert, L. A. Kendzierski, and P. M.
Byrne, Milwaukee, Marquette University Press, 1964. French translation: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 6, Paris, 1984, pp. 551–60
(reprint, with the same pagination, of the translation by abbé Bandel, Vivès, vol. 3, Paris, 1857).
Treatises
De ente et essentia: see chapter 3.
Composed, according to Tolomeo, "for his brothers and companions while he was not yet a master," it is generally agreed to date this opusculum by Thomas to 1252–56 in Paris. This little treatise, dedicated to the notion of essentia and to clarifying its
connections with reality and logical intentions, had remarkable success and very numerous editions.
Editions: Leonine, vol. 43, preface pp. 319–65, text pp. 369–81; Parma, vol. 16,pp. 330–37; Vivès, vol. 27, pp. 468–79; S. ThomaS Aquinatis sermo sive tractatus de ente et essentia, L. Baur, ed., Münster 1926,2 1933; Mandonnet, Opuscula, vol. 1, pp. 145–64; S. ThomaS Aquinatis opusculum De ente et essentia, introductione et notis auctum, C. Boyer, ed., Rome, 1933, reedited 1946, 1950, and 1970; Marietti, Opuscula philosophica, pp. 5–18; Marietti, I.
Sestili, ed.,3 1957; M.D. RolandGosselin, Le "De ente et Essentia" de S. Thomas d'Aquin. Text established according to the manuscripts. Introduction, notes, and historical studies, Bibliothèque thomiste 8, Paris, 1948.
English translations: Aquinas on Being and Essence, trans. A. A. Maurer, Toronto: Pontifical Institute of Mediaeval Studies, 1949, 1968; trans. G. Leckie, New York, Appleton, 1957; trans. A. H. Bachhuber, St. Louis: The Modern Schoolman, 1957; trans. J. Bobick, Aquinas on Being and Essence, Notre Dame, 1965.
French translation: S. Thomas d'Aquin, L'être et l'essence, text, translation, and notes by C. Capelle, Bibliothèque des textes philosophiques, Paris,91991.
De principiis naturae: see chapter 3.
This youthful little work was composed for a certain Friar Sylvester, who is otherwise unknown to us. Thomas composed it before becoming a master, but the date is uncertain: during the years when he was bachelor of sentences (1252–561), or even earlier, at the time of his studies. At issue here was the question of the principles of change: matter, form, privation, and the causes of change in nature.
Editions: Leonine, vol. 43, preface, pp. 5–33, text pp. 39–47; Parma, vol. 16, pp. 338–42; Vivès, vol. 27, pp. 480–86; Mandonnet, Opuscula, vol. l, pp. 8–18;
Marietti, Opuscula philosophica, pp. 121–28; Saint Thomas Aquinas, De principiis naturae, Introduction and critical text by J. J. Pauson, Textus philosophici Friburgenses 2, FribourgLouvain, 1950.
English translations: R. I. Henle and V. I. Bourke, Latin text and English translation, St. Louis University, 1947; completc translation by V. J. Bourke in The Pocket Aquinas, New York, Pocket Books, 1973; De principiis naturae ad fratrem Sylvestrum, trans. R. A. Kocourek, St. Paul: North Central, 1948. French translations: Saint Thomas d'Aquin, Les principes de la nature (De principiis naturae), trans, and notes by R. Bernier, Montreal, 1962; Saint Thomas d'Aquin, Les principes de la réaliré naturelle, intro., trans., and notes by J. Madiran, Docteur Commun, Paris, 1963; Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 6, Paris 1984, pp. 594–612 (reprint, with the same pagination, of the translation by the abbé Bandel, Vivès, vol. 3, Paris, 1857, pp. 594–612).
Compendium theologiae seu brevis compilatio theologiae ad fratrem Raynaldum: see chapter 9.
Written at Reginald's request, the Compendium theologiae is structured according to the order of the theological virtues and is presented as an exposition of Christian doctrine mindful of simplicity and brevity. The first part belongs to the Roman period, probably the years 1265–67, which is to say a little after the Summa contra Gentiles; Thomas explains here Christian doctrine on faith, drawing for support on the articles of the Credo. Obliged to interrupt this work, the author would have gone back to writing
it upon his return to Naples; the second part deals with Christian hope in relation to the petitions in the Pater. The work remained unfinished, broken off in chapter 10
of this second part.
Editions: Leonine, vol, 42, preface, pp. 5–73, text pp. 83–191; Parma, vol. 16, pp. 1–85; Vivès, vol. 27, pp. 1–127; Mandonnet, Opuscula, vol. 2, 1–219;
Marietti, Opuscula theologica, vol. l, pp. 13–138.
English translation: L. Lynch, trans., New York, 1947; Compendium of Theology, trans. C. Vollert, St. Louis Univ., 1952. French translations: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. l, Paris, 1984 (reprint, with the same pagination, of the translation by abbe Védrine, Vivès, vol. l, Paris, 1856, pp. 76–411);
Saint Thomas d'Aquin, Bref résumé de la foi chrétienne—Compendium theologiae, trans. J. Kreit, Docteur angélique 6, Paris, 1985 (the Latin text follows an earlier edition than the Leonine; the unfinished Compendium is "completed" here by borrowing from other works by Thomas).
De regno ad regem Cypri: see chapter 9.
Addressed to the king of Cyprus, probably Hugh II of Lusignan, the De regno may date from around 1267. This writing, also known by the name De regimine principum, is a pedagogical and moral opusculum for the use of a prince more than a true treatise on political theory. Unfinished, its authentic portion stops in the middle of chapter II, 8 (formerly II, 4).
Editions: Leonine, vol. 42, preface pp. 421–44, text pp. 449–71; Parma, vol. 16, pp. 225–91; Vivès, vol. 27, pp. 336–412; Mandonnet, Opuscula, vol. l, pp. 312–
487; Marietti, Opuscula philosophica, pp. 257–358.
English translation: On Kingship, to the King of Cyprus, trans. G. B. Phelan and I. T. Eschmann (Toronto: PIMS, 1949). French translations: Opuscules de saint Thomas d'Aquin trans. abbé Bandel, Viviès, vol. 3, Paris 1857, pp. 205–466; Saint Thomas d'Aquin, Du gouvernement royal, trans. Cl. Roguet and preface by Ch. Journet, Paris, 1931; Saint Thomas d'Aquin, Du Royaume. De Regno, trans. M.M. Cottier, Paris, 1946.
De substantiis separatis: see chapter 11.
According to the ancient catalogues, this treatise was addressed to Reginald and is later than the first half of 1271, without our being able to say whether it was written in Paris or in Naples. Dedicated to the doctrine concerning the angels, the work is divided into two parts: what the ancients thought on the subject (ch. 1–17) and the teaching of the Catholic faith; unfinished, this second part breaks off in the middle of the exposition on the sin of the angels (ch. 20).
Editions: Leonine, vol. 40 D; Parma, vol. 16, pp. 183–207; Vivès, vol. 27, pp. 273–310; Mandonnet, Opuscula, vol. l, pp. 70–144; Marietti, Opuscula philosophica, pp. 21–58; Saint Thomas Aquinas's Treatise on Separate Substances, F. J. Lescoe, ed., West Hartford, Connecticut, 1963.
English translation: Treatise on Separate Substances, trans. F. J. Lescoe, West Hartford, Conn, St. Joseph's College, 1959. French translation: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 3, Paris, 1984 (reprint, with the same pagination, of the translation by the abbé Bandel, Vivès, vol. 2, Paris, 1857, pp. 153–
248).
Letters and Requests for Expert Opinion
De emptione et uenditione ad tempus: sec chapter 7.
This short letter, "About buying and selling on credit," composed around 1262, gives Thomas's reply to the question that the Florentine conventual lector, a certain James of Viterbo, had posed to him about what was then called usury but what today we designate as financial speculation. Showing Thomas's entry into the world and the problems of his time, it also shows the care he took in checking his positions—on this question consulting his confrere Hugh of SaintCher, and the chaplain to Urban IV, Marin of Eboli.
Editions: Leonine, vol. 42, preface pp. 383–90, text pp. 393–94; Parma, vol. 17, PP. 337; Vivès, vol. 28, pp. 465–66; Mandonnet, Opuscula, vol. 3, pp. 178–79;
Marietti, Opuscula theologica, vol. 1, pp. 1185–86 (text and critical apparatus established by A. O'Rahilly, "Notes on St. Thomas, III. St. Thomas on Credit," Irish Ecclesiastical Record 64 (1928), pp. 159–68).
English translation: "On Buying and Selling on Credit," trans. A. O'Rahilly, Irish Ecclesiastical Record 31 (1928): 159–65. French translation: Opuscules de S.
Thomas d'Aquin, trans, abbé Védrine, Vivès, vol. 7, Paris, 1858, pp. 289–91.
Contra errores Graecorum: see chapter 7.
Rather badly named the Contra errores Graecorum, this work composed at Urban IV's request is the examination of a collection of texts from the Greek Fathers ( Libellus or Liber de fide Trinitatis), probably compiled by Nicholas of Durazzo, bishop of the former Cotrona; it must be dated from 1263 or the beginning of 1264. Thomas uses the first part to explain the equivocal texts: he notes the frequently doubtful way they are used and the defective translations, seeking to detach the doctrinal content from the teaching of the Greek Fathers. The second part examines more closely four precise questions (the procession of the Holy Spirit a Filio, the primacy of the pope, unleavened bread in the eucharistic celebration, the question of purgatory). This opusculum manifests Thomas's clear regard for the texts compiled and his confidence in the teaching of the Greek Fathers in matters of faith, but it suffers from its almost exclusive dependance on the Libellus submitted for his examination.
Editions: Leonine, vol. 40 A (with the text of the Libellus pp. 107–51); Parma, vol. 15, PP. 239–58; Vivès, vol. 29, pp. 344–73; Mandonnet, Opuscula, vol. 3, PP.
279–328; Marietti, Opuscula theologica, vol. 1, pp. 315–46 and text of the Libellus pp. 347–413; S. Thomas d'Aquin, Contra errores Graecorum, Text presented and edited with notes, references, and related documents by Msgr. P. Glorieux, Monumenta christiana selecta, TournaiParisRomeNew York, 1957.
No English translation French translation: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 2, Paris 1984, pp. 1–76 (reprint, with the same pagination, from the translation by abbé Bandel, Vivès, vol. 1, Paris, 1856).
De rationibus fidei ad Cantorem Antiochenum: see chapter 7.
This little work responds to various questions put to Thomas by a certain "cantor of Antioch" (whom nothing helps us identify) who had contacts with various circles in the Near East: the Saracens, who laughed at ( irrisores fidei) the Christian dogmas of the Trinity, Incarnation, Redemption, and Eucharist; the Greeks and Armenians, who did not believe in Purgatory, and other peoples ( alias nationes) who shared with the
Muslims a conception of the divine presence that questions free will and merit. Thomas reminds his correspondent, who asks for some rational arguments, that we must argue only on the basis of authorities accepted by our interlocutors. The Christian arguer cannot aim at proving the faith, but only at defending it and showing that it is not false. The references to the Summa contra Gentiles invite us to date this text little later than 1265.
Editions: Leonine, vol. 40 B; Parma, vol. 16, pp. 86–96; Vivès, vol. 27, pp. 128–43; Mandonnet, Opuscula, vol. 3, PP. 252–78; Marietti, Opuscula theologica, vol. 1, pp. 253–68.
French translation: Opuscules de saint Thomas d'Aquin, VrinReprise, vol. 2, Paris, 1984, pp. 411–53 (reprint, with the same pagination, from the translation by abbé Fournet, Vivès, vol. 1, Paris, 1856). No complete English version, but see "Why Did God the Son Become Man?" trans. H. Nash, chap. 5 in Life of the Spirit, London, Blackfriars, 1952.
Expositio super primam et secundam Decretalem ad Archidiaconum Tudertinum: see chapter 7.
The Expostio of these two decretals seems to be dedicated to Giffredus of Anagni, archdeacon of Todi and socius of the provost of SaintOmer, Thomas's friend Adenulf of Anagni, at whose request Reginald of Piperno published the Lectura in Ioannem; this dedication invites us to situate the opusculum during the Orvieto period (1261–65). The first decretal on which Thomas presents a doctrinal commentary is the profession of faith known under the name Firmiter, formulated by the Lateran Council in 1215. The second decretal, Damnamus, of which Thomas is content to make a paraphrase, is a text from the same council that explains, refutes, and condemns the booklet in which Joachim of Fiore had attacked the trinitarian doctrine of Peter Lombard.
Editions: Leonine, vol. 40 E; Parma, vol. 16, pp. 300–309; Vivès, vol. 27, pp. 424–38; Mandonnet, Opuscula, vol. 4, PP 324–48; Marietti, Opuscula theologica, vol. 1, pp. 417–31.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans, abbé Bandel, Vivès, vol. 3, Paris, 1857, pp. 492–524.
De articulis fidei et ecclesiae sacramentis ad archiepiscopum Panormitanum: see chapter 7.
This opusculum was composed at the request of Leonard, archbishop of Palermo from 1261 to 1270, dates within which we must also situate its composition. In the first part, Thomas expounds the Credo; the second part is dedicated to the seven sacraments. For each of the articles of the faith and the sacraments, Thomas follows a similar method: a brief explanation that he gives is followed by the principal errors on these subjects that Scripture permits us to refute. This little work found a considerable diffusion.
Editions: Leonine, vol. 42, preface pp. 209–41, text pp. 245–57; Parma, vol. 16, pp. 115–22; Vivès, vol. 27, pp. 171–82; Mandonnet, Opuscula, vol. 3, PP. 1–
18; Marietti, Opuscula theologica, vol. l, pp. 141–51; D. Mongillo, "L'opuscolo di Tommaso d'Aquino per l'arcivescovo di Palermo," O Theologos 2 (1975) 111–
25; C. Militello, "De articulis fidei et Ecclesiae sacramentis ad archiepiscopum Panormitanum,"
ibid., pp. 127–206 (Latin text, with Italian translation and index of citations and of errors denounced).
English translation: The second treatise only, On the Sacraments, in Catechetical Instructions of St. Thomas, trans. J. B. Collins, New York: Wagner, 1939; 1953.
French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Fournet, Vivès, vol. l, Paris, 1856, pp. 532–62.
Responsio ad magistrum Ioannem de Vercellis de 108 articulis: see chapter 9. This expert opinion was requested of Thomas by the master of the order, John of Vercelli. He examines here 108 propositions drawn from the commentaries on the Sentences by his confrere, Peter of Tarentaise, the future Innocent V, all suspected of error by a detractor. Thomas explains here the author's thought by disengaging it from the false or tendentious interpretations of the objector. The work belongs to the Roman period, though we cannot narrow the date any further (1265–66 or 1265–67).
Editions: Leonine, vol. 42, preface pp. 263–75, text pp. 279–94; Parma, vol. 16, pp. 151–62; Vivès, vol. 27, pp. 230–47; Mandonnet, Opuscula, vol. 3, pp. 211–
45; Marietti, Opuscula theologica, vol. 1, pp. 223–40.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 2, Paris, 1857, pp. 50–92.
De forma absolutionis: see chapter 9.
The master of the order, John of Vercelli, had solicited Thomas's opinion on a Libellus whose author contests the use of the formula indicating sacramental absolution ("Ego te absolvo"). Thomas's examination, dated 22 February (probably 1269), responds to the difficulties the objector raised in the name of the deprecative formula.
Editions: Leonine, vol. 40 C; Parma, vol. 16, pp. 295–99; Vivès, vol. 27, pp. 417–23; Mandonnet, Opuscula, vol. 3, pp. 163–77; Marietti, Opuscula theologica, vol. l, pp. 173–80 (reprint of the text established by P. Castagnoli, L'opuscolo De forma absolutionis di San Tommaso d'Aquino, Plaisance 1933).
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 3, Paris, 1857, pp. 474–91.
De secreto: see chapter 11.
This opusculum is not, properly speaking, a work of Thomas's, but the report of a commission in which he took part: the 1269 Paris general chapter asked some masters to give their opinion about six cases concerning the power of a religious superior over the conscience of a subordinate accused of a secret fault or knowing the unknown author of some fault. Thomas's opinion is reported on two questions where, contrary to the opinion of the other masters, he defends the right of the superior to demand from one of his subordinates, in certain cases, the confession of a secret.
Editions: Leonine, vol. 42, preface pp. 475–83, text, pp. 487–88; Parma, vol. 24, pp. 235–36; Vivès, vol. 32, pp. 816–18; Mandonnet, Opuscula, vol. 4, pp. 497–
501; Marietti, Opuscula theologica, vol. 1, pp. 447–48.
No French translation. For an English summary, see V. J. Bourke, Aquinas' Search for Wisdom. 143–46.
Liber De sortibus ad dominum lacobum de Tonengo: see chapter 11.
Addressed to James of Tonengo, chaplain to the pope, this opusculum was probably composed during the summer of 1270 or 1271. In five chapters, Thomas examines the reasons, aims, modes, and efficacity of recourse to casting lots; as to the discernment of the legitimacy of questioning lots, it rests on the doctrine of free will and providence.
Editions: Leonine, vol. 43, preface, pp. 207–26, text pp. 229–38; Parma, vol. 16, pp. 310–16; Vivès, vol. 27, pp. 439–48; Mandonnet, Opuscula, vol. 3, pp. 144–
62; Marietti, Opuscula theologica, vol. l, pp. 159–67.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 3, Paris, 1857, pp. 525–48.
Responsiones ad lectorem Venetum de 30 et 36 articulis: see chapter 9.
These two Responsiones, dated from 1271, are addressed to a Friar Baxianus of Lodi, lector of the Venetian priory, who had solicited Thomas's opinion on various problems of cosmology (the influence of the celestial bodies, action of the angels, the location of Hell, etc.). The first response examines 30 articles; following the intervention of the Venetian students, who submitted some supplementary difficulties, Thomas recast his response in 36 articles, integrating into them some elements of his response to John of Vercelli, De 43 articulis, which had been written in the intervening time (2 April 1271).
Editions: Leonine, vol. 42, preface pp. 299–320 text pp. 321–24 and 339–46; Parma, vol. 16, pp. 169–74 ( Resp. de 36 art.); Vivès, vol. 27, pp. 256–63 ( Resp.
de 36 art.); Mandonnet, Opuscula, vol. 3, pp 180–95 ( Resp. de 35 art.); Marietti, Opuscula theologica, vol. 1, pp. 193–97; 199–208.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 2, Paris, 1857, pp. 113–32 ( Resp. de 36 art.).
Responsio ad magistrum Ioannem de Vercellis de 43 artieulis: see chapter 9. Dated with precision to Holy Thursday, 2 April 1271, this letter is an expert opinion composed at the request of the master of the order, John of Vercelli, bearing on disputed points of doctrine where questions of cosmology hold an important place: this response belongs to the same file as those addressed to the lector at Venice, De 30 et 36 articulis. John of Vercelli also consulted Albertus Magnus and Robert Kilwardby, whose responses have been preserved.
Editions: Leonine, vol. 42, preface pp. 299–320, text pp. 327–35; Parma, vol. 16, pp. 163–68; Vivès, vol. 27, pp. 248–55; Mandonnet, Opuscula, vol. 3, pp.
196–210; Marietti, Opuseula theologica, vol. 1, pp. 211–18. (Some editions prior to the Leonine, on the basis of faulty manuscripts and printed texts, erroneously indicated 42 instead of 43 articles.)
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 2, Paris, 1857, pp. 93–112.
Responsio ad lectorem Bisuntinum de 6 artieulis: see chapter 9.
A certain Friar Gerard, lector at the priory of Besanç on, consulted Thomas on six articles; five concerned remarks by preachers—Did the star appearing to the Magi have the form of a cross, or of a human figure, or of a crucifix? Did the little hands of the baby Jesus create the stars? Was the prophecy of Simeon to the Virgin Mary accomplished seven times each day until the Resurrection? Thomas's response firmly coun
seled not becoming involved in the frivolity and uselessness of such matters. A sixth question concerns sacramental confession. Of uncertain date, this consultation may have been in 1271.
Editions: Leonine, vol. 42, preface, pp. 349–52, text pp. 355–56; Parma, vol. 16, pp. 175–76; Vivès, vol. 27, pp. 264–65; Mandonnet, Opuscula, vol. 3, pp. 246–
48; Marietti, Opuscula theologica, vol. 1, pp. 243–44.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 2, Paris, 1857, pp. 132–36.
Epistola ad ducissam Brabantiae: see chapter 11.
The letter to the duchess of Brabant, which it would be better to designate now as "Letter to the Countess of Flanders," as do certain manuscripts along with Tolomeo, who entitles it ad comitissam Flandrie, is also known under the improper name De regimine ludaeorum (more than half of this short text speaks of non
Jewish subjects); it is a response to some questions that principally concern the financial administration of the prince's subjects; Thomas here bases the legitimacy of collecting taxes on the principle of public utility. As to the recipient, recent research leads us to think she is Margaret of Constantinople, countess of Flanders and daughter of Baudouin I, count of Flanders and first emperor of Constantinople; the text must thus be placed at Paris in 1271.
Editions: Leonine, vol 42, preface pp. 361–71, text pp. 375–78; Parma, vol. 16, pp. 292–94; Vivès, vol. 27, pp. 413–16; Mandonnet, Opuscula, vol. 1, pp. 488–
94; Marietti, Opuscula philosophica, pp. 249–52.
English translation: "On the Government of Jews in Aquinas," Selected Political Writings, ed., intro. A. P. d'Entrèves, trans. J. G. Dawson, Oxford, 1948, pp. 84–
95. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 3, Paris, 1857, pp. 467–74.
De mixtione elementorum ad magistrum Philippum de Castro Caeli: see chapter 11.
This little treatise is addressed to Master Phillip de Castro Caeli, professor of medicine in Bologna and Naples, who consulted Thomas on the question of the four elements and their qualities, following the role that ancient medicine had them play in the theory of humors and of temperaments. The exact date of this opusculum is uncertain; we can situate it during the second sojourn in Paris, perhaps before the 1270 discussion on the unicity of substantial form, of which it bears no trace.
Editions: Leonine, vol. 43, preface pp. 135–52, text pp. 155–57; Parma vol. 16, pp. 353–54; Vivès, vol. 27, pp. 502–3; Mandonnet, Opuscula, vol. 1, pp. 19–21;
Marietti, Opuscula philosophica, pp. 155–56.
English translations: "On the Combining of the Elements," trans. V. R. Larkin, Isis 51 (1960), 67–72; "On the Mixture of the Elements, to Master Philip," trans. P. V.
Spade, Oklahoma State University, Trans. Clearing House, 1990, 1–5. A4075s. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 4, Paris, 1857, pp. 41–45.
De motu cordis ad magistrum Philippum de Castro Caeli: see chapter 11.
Addressed to the same recipient as the previous treatise, this opusculum holds that
the movement of the heart, in man as in animals, is a natural movement, and not a violent one, as Alfred of Sareshel held. This little treatise, whose exact date is uncertain, may have been composed in Naples in 1273.
Editions: Leonine, vol. 43, preface pp. 95–123, text pp. 127–30; Parma, vol. 16, pp. 358–60; Vivès, vol. 27, pp. 508–11; Mandonnet, Opuscula, vol. 1, pp. 28–
32; Marietti, Opuseula philosophica, pp. 165–68.
English translation: On the Movement of the Heart, trans. V. R. Larkin, in "Thomas Aquinas on the Heart," Journal of the History of Medicine 15 (1960) 22–30.
French translation: Opuscules de saint Thomas d'Aquin, trans by abbé Bandel, Vivès, vol. 4, Paris, 1857, pp. 55–62.
De operationibus occultis naturae ad quendam militem ultramontanum: see chapter 11.
Dedicated to the "hidden operations of nature," this opusculum tries to discern that which derives from natural causes and that which can be attributed to demonic intervention in magic practices, whose claims Thomas denounces. The parallels in this exposition invite dating it to the second period teaching in Paris (1268–72); the knight "from beyond the mountains" to whom it is addressed, otherwise unknown, would then be someone located in Italy.
Editions: Leonine, vol. 43, pp. 163–79, text pp. 183–86; Parma, vol. 16, pp. 355–57; Vivès, vol. 27, pp. 504–7; Mandonnet, Opuscula, vol. 1, pp. 1–7; Marietti, Opuscula philosophica, pp. 159–62.
English translation: The Letter of St. Thomas Aquinas De occultis operibus naturae ad quendam militem ultramontanum, in Philosophical Studies 42
(Washington, D.C.: Catholic University, 1939), trans. J. B. McAllister. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 4, Paris, 1857, pp. 46–54.
De iudiciis astrorum: see chapter 11.
The recipient of this short letter, who may have been Reginald, asked Thomas if it is permitted to use astrology. Without denying the bodily effects of the stars on our world, Thomas's response firmly excludes human acts from the domain of their influence, and he concludes that consulting the stars about what depends on the human will is, therefore, a serious sin. The opusculum appears to date from the second sojourn in Paris (1269–72).
Editions: Leonine, vol. 43, preface pp. 189–97, text p. 201; Parma, vol. 16, p. 317; Vivès, vol. 27, p. 449; Mandonnet, Opuscula, vol. 3, pp. 142–43; Marietti, Opuscula theologica, vol. 1, p. 155.
No English translation. French translation: Opuscules de saint Thomas d'Aquin, trans. abbé Bandel, Vivès, vol. 3, Paris, 1857, pp. 549–50.
Epistola ad Bernardum abbatem casinensem: see chapters 1 and 14.
Adressed to Bernard Ayglier, abbot of Monte Cassino, this letter explains the meaning of a passage in Saint Gregory's Moralia relating to the infallibility of divine foreknowledge and its links with human liberty. Last in date among Thomas's works, it was written toward midFebruary 1274 in Aquino or in the castle of Maenza, while he was on his way to attend the council of Lyon.
Editions: Leonine, vol. 42, preface pp. 399–409, text pp. 413–15; Vivès, vol. 32,
pp. 834–835; Mandonnet, Opuscula, vol. 3, PP. 249–51; Marietti, Opuscula theologica, vol. 1, pp. 249–50; A Dondaine, ''La lettre de saint Thomas à l'abbé du Montcassin," in Saint Thomas Aquinas 1274–1974 Commemorative Studies, A. Maurer, ed., vol. 1, Toronto, 1974, pp. 87–108.
Partial English translation: In V. J. Bourke, Aquinas' Search for Wisdom, pp. 114–15. French translation: P. Renaudin, "Saint Thomas d'Aquin et saint Benoît," RT
17 (1909) 513–37; cf. pp. 533–35 (text prior to the critical edition).
Liturgical Works, Sermons, Prayers
Officium de festo Corporis Christi ad mandatum Urbani Papae: see chapter 7.
The authenticity of this work has long presented difficulties, but after P.M. Gy's work, its attribution to Saint Thomas is no longer doubtful. It is the Office Sacerdos of the mass Cibavit, both promulgated by Urban IV on 11 August 1264 with the bull Transiturus, which instituted this feast for the universal Church. Its composition, thus goes back to the Orvieto period, a little before this date.
Editions: Parma, vol. 15, PP. 233–38; Vivès, vol. 29, pp. 335–43; Mandonnet, Opuscula, vol. 4, PP. 461–76; Marietti, Opuscula theologica, vol. 2, pp. 275–81.
French translations: Opuscules de saint Thomas d'Aquin, trans. abbé Fournet, Vivès, vol. 5, Paris, 1858, pp. 416–34; selected portions in Prières de saint Thomas d'Aquin, translated and presented by A.D. Sertillanges, Paris, 1920, reprint 1954; Prières de Saint Thomas, presentation, translation, and commentaries by D.
Sureau, Paris, 1992, pp. 45–58.
Hymn "Adoro Te": see chapter 7.
Despite A. Wilmart's labors, which seemed to conclude against the authenticity of the Adoro Te, recent research has strong arguments in favor of this prayer's authenticity, which is attested in the fourth version of Tocco and already widespread before Thomas's canonization.
Editions: Parma, vol 24, pp. 243–44; Vivès, vol. 32, p. 823; Mandonnet, Opuscula, vol. 4, PP. 544–45; Marietti, Opuscula theologica, vol. 2, p. 287.
French translations: Prières de saint Thomas d'Aquin, translated and presented by A.D. Sertillanges, Paris, 1920, Reprint 1954, pp. 42–43; Prières de Saint Thomas, D. Sureau, ed., Paris, 1902, pp. 59–60.
Collationes in decem precepta: see chapter 4.
It is difficult to specify with certitude the date and place of composition of the homilies on the ten commandments. Given in Thomas's mother tongue in Italy (1261–68, or 1273?), they were collected by Peter of Andria; the fair copy was late, contemporary with that of the Lectura on Saint Matthew. This preaching by Thomas bears on the double commandment of charity and then on the ten commandments.
Editions: J.P. Torrell, "Les Collationes in decem preceptis de saint Thomas d'Aquin. Edition critique avec introduction et notes," RSPT 69 (1985) 5–40 and 227–
63; Parma, vol. 16, pp. 97–114; Vivès, vol. 27, pp. 144–70; Mandonnet, Opuscula, vol. 4, PP. 413–55; Marietti, Opuscula theologica, vol. 2, 245–71.
English translations: The Commandments of God, trans. L. Shapeote (London, 1937); also in J. B. Collins, Catechetical Instructions, New York, Wagner, 1953.
French translations: Saint Thomas d'Aquin, Les commandements, Intro., trans., and notes by a monk of Fontgombault, Docteur Commun, Paris, 1970 (the Latin text is not the one of the critical edition); Opuscules de saint Thomas d'Aquin, trans, abbé Fournet, Vivès, vol. 1, Paris, 1856, pp. 453–531.
Collationes in orationem dominicam, in Symbolum Apostolorum, in salutationem angelicam: see chapters 4 and 13.
It is difficult to specify with certitude the date and place of composition of this series of homilies. The sermons on the Pater were probably given in Naples during Lent of 1273; their reportatio is the work of Reginald of Piperno, as is that of the sermons on the Credo, whose attribution to this same period is not certain. The sermon on the first petition of the Pater in the printed editions, borrowed from Aldobrandinus de Toscanella, is unauthentic, cf. B.G. Guyot, "Aldobrandinus de Toscanella: source de la la Petitio des éditions du commentaire de S. Thomas sur le Pater," AFP 53 (1983) 175–201. As to the homilies on the Ave Maria, this is probably an ordinary sermon with its collatio, preached during the second sojourn at Paris.
Editions: Parma, vol. 16, pp. 123–51; Vivès, vol. 27, pp. 183–229; Mandonnet, Opuscula, vol. 4, PP. 349–411; 456–60; Marietti, Opuscula theologica, vol. 2, pp. 193–241; I. F. Rossi, S. Thomae Aquinatis Expositio Salutationis Angelicae. Introductio et textus, Plaisance, 1931, reprinted in Divus Thomas (Plaisance) 34 (1931) 445–79.
English translations: The SermonConferences of St. Thomas Aquinas on the Apostles' Creed, trans. from the Leonine text, ed. and intro. by Nicholas Ayo, C.S.C.
(Notre Dame, 1988); The Three Greatest Prayers, trans. L. Shapcote, London, 1937; J. B. Collins, Catechetical Instructions of St. Thomas Aquinas, New York, 1953; L. Every, Dominicaria 39 (1954), 31ff. French translations: Saint Thomas d'Aquin, Le Pater et l'Ave, Intro. and trans. by a monk of Fontgombault,
"Docteur Commun," Paris, 1967; Saint Thomas d'Aquin, le Credo, Intro., trans., and notes by a monk of Fontgombault, Docteur Commun, Paris, 1969; Opuscules de saint Thomas d'Aquin, trans, abbé Fournet, Vivès, vol. 1, Paris 1856, pp. 563–632; vol. 2, 1857, pp. 1–49.
Other Sermons: see chapter 4.
The editions of Thomas's works generally contain a good number of sermons attributed to him, for the most part falsely. We indicate here, in alphabetical order, the list of 19 authentic sermons established by L.J. Bataillon, "Les sermons attribués à saint Thomas: questions d'authenticité," MM 19 (1988) 325–41, cf. pp. 339–40
(Father Bataillon's list also contains the sermon on the Ave Maria which has been mentioned above along with the ones on the Pater and Credo.). The 10 sermons bearing a collatio are indicated in italics. As to the dates when these sermons were preached, it is often difficult to be precise; we could infer from the places that are sometimes indicated: Bologna, Milan; Paris is the probable place for at least 12 of them.
Abiciamus: Vivès, vol. 32, p. 693; J. B. Raulx, ed., Divi Thomae Aquinatis Sermones et opuscula concionatoria, vol. 1, Paris, 1881, p. 416; Busa, vol. 6, p. 38a.
Attendite: Parma, vol. 24, p. 226; Vivès, vol. 32, p. 673; Raulx, p. 483; Busa, vol.6, p. 35a.
Beata gens: Vivès, vol. 32, p. 797; Raulx, p. 516; Busa, vol. 6, p. 39c.
Beati qui habitant: Th. Käppeli, "Una raccolta di prediche attribuite a S. Tommaso d'Aquino," AFP 13 (1943), pp. 59–94, cf. p. 88; Busa, vol. 6, p. 44a.
Beatus uir: Vivès, vol. 32, p. 803; Raulx, p. 525: Busa, vol. 6, p. 41a.
Celum et terra: Vivès, vol. 32, p. 692; Raulx, p. 425; Busa, vol. 6, p. 37c.
Ecce ego mitto: Vivès, vol. 32, p. 815: Raulx, p. 417; Busa, vol. 6, p. 42a.
Ecce rex tuus: J. Leclercq, "Un sermon inédit de Saint Thomas sur la royauté du Christ," RT 46 (1946) 152–66, cf. pp. 156–66; Busa, vol. 6, p. 45a.
Emitte Spiritum: unpublished.
Exiit qui seminar: Käppeli, art. cit., p. 75; Busa, vol. 6, p. 42b.
Germinet terra: P. A. Uccelli, I Gigli a Maria 12 (1874) 126–43; Busa, vol. 6, p. 38a.
Homo quidam erat: Vivès, vol. 32, p. 791; Raulx, p. 493; Busa, vol. 6, 38a.
Homo quidam fecit: L.J. Bataillon, "Le sermon inédit de saint Thomas Homo quidam fecit cenam magnam. Introduction et édition," RSPT 67 (1983) 353–68.
Lauda et letare: unpublished.
Lux orta est: Parma, vol. 24, p. 231; Vivès, vol. 32, p. 682; Raulx, p. 508; Busa, vol. 6, p. 36b.
Osanna filio Dauid: Käppeli, art. cit., p. 72; Busa, vol. 6, p. 42a (partial).
Puer Iesus: Parma, vol. 24, p. 220; Vivès, vol. 32, p. 663; Raulx, p. 418; Busa, vol. 6, p. 33a.
Seraphim stabant: unpublished.
Veniet desideratus: unpublished.
No complete French translation; S. Pinckaers, "Un sermon inédit de saint Thomas," Sources 12 (1986) 9–22 (trans. of the sermon Homo quidam fecit cenam magnam).
Unauthentic Works
De fallacis: see chapter 1.
This little treatise on logic for beginners, which examines faulty reasoning, was considered until the beginning of the twentieth century as one of Thomas's youthful works. It was generally thought that he would have composed it during his detention at Roccasecca in 1244–45. Dependant on several authors, notably Peter of Spain, it is in reality later than the Roccasecca date and today is recognized as unauthentic. Gauthier suggests looking for its author among the masters of arts in the south of France toward the end of the thirteenth century.
Editions: Leonine, vol. 43, preface pp. 385–400, text pp. 403–18; Parma, vol. 16, PP. 377–87; Vivès, vol. 27, pp. 533–48; Mandonnet, Opuscula, vol. 4, PP.
508–34; Marietti, Opuscula philosophica, pp. 225–40.
French translation: Opuscules de saint Thomas d'Aquin, trans, abbé Bandel, Vivès, vol., 4, Paris, 1857, pp. 116–59.
De propositionibus modalibus: see chapter 1.
Considered for a long time along with the De fallaciis as a work of Thomas's youth that he composed during his detention at Roccasecca and directed to his fellow students in Naples (1244–45), this little logical treatise is today, like the preceding entry, recognized as unauthentic.
Editions: Leonine, vol. 43, preface, pp. 385–400, text, pp. 421–22; Parma, vol. 16, pp. 388–89; Vivès, vol. 27, pp. 549–50; Mandonnet, Opuscula, vol. 4, PP.
505—7; I. M. Bochenski, "Sancti Thomae Aquinatis De modalibus opusculum et doctrina," Angelicum 17 (1940) 180–218; Marietti, Opuscula philosophica, pp.
243–45.
French translation: Opuscules de saint Thomas d'Aquin, trans, abbé Bandel, Vivès, vol. 4, 1857, pp. 160–63.
Numerous other unauthentic works or works of doubtful authenticity have been attributed to Thomas, as, for example, the treatise De demonstratione or the opuscula De instantibus, De natura verbi intellectus, De principio individuationis, De natura generis, De natura accidentis, De natura materiae, De quattuor oppositis, etc., that may be found in current editions (Mandonnet Opuscula, vol. 4; Marietti, Opuscula philosophica, see index). Others are extracts from authentic works that circulated as independent works. That was the case, for example, of the opuscula De differentia verbi divini et humani (extract from the Lectura in loannem c. 1, lect. 1), De sensu respectu singularium (extract from the Sententia Libri de anima, lib. 2, lect. 14), etc. The following list of opuscula of one or the other kind is draw from the list of opuscula in the Tabula aurea and the Piana edition established by B.G. Guyot:3
Concordantiae "Pertransibunt plurimi"
De beatitudine
De demonstratione
De differentia verbi divini et humani
De dilectione Dei et proximi
De dimensionibus indeterminatis
De divinis moribus
De eruditione principis
De expositione missae
De fallaciis
De fato
De humanitate Christi
De instantibus
De intellectu et intelligibili
De inventione medii
De modo studendi
De natura accidentis
De natura generis
De natura loci
De natura luminis
De natura materiae
De natura syllogismorum
3. B.G. Guyot, BT 12 (1963–1965), p. 207–208; this list is reproduced in the introduction to Petrus a Bergamo O.P., Concordantiae Textuum discordantium Divi Thomae Aquinatis Editio fototypica, I. Colosio, ed., Florence, 1982, no pagination. This text also indicates some probable authors for some of the unauthentic works, as well as the authentic sources for the extracts.
De natura verbi intellectus
De offico sacerdotis
De potentiis animae
De principio individuationis
De propositionibus modalibus
De puritate conscientiae et modo confitendi
De quatuor oppositis
De quo est et quod est
De sensu respectu singularium et intellectu respectu universalium
De tempore
De unitate vel pluralitate formarum
De usuris in communi
De venerabili sacramento altaris ad modum decem praedicamentorum
De venerabili sacramento altaris ad modum sermonum
De virtutibus et vitiis
Primus tractatus de universalibus
Secundus tractatus de universalibus
Summa totius logicae
Abbreviations
Below are the abbreviations frequently used in the notes and bibliography. Abbreviations of frequently cited works are mentioned after the Preface. Full information on books and articles cited in abbreviated form is to be found in the bibliography.
AFH
Archivum franciscanum historicum, Quaracchi and Grottaferrata (Rome).
AFP
Archivum fratrum praedicatorum, Rome.
AHDLMA
Archives d'histoire doctrinale et littéraire du moyen âge, Paris.
ALMA
Archivum Latinitatis medii aevi, Brussels.
BA
Bibliothèque augustinienne (Oeuvres de saint Augustin), Paris.
BFSMAe
Bibliotheca franciscana scholastica Medii Aevi, Quaracchi and Grottaferrata (Rome).
BGPTMA
Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Münster.
BLE
Bulletin de littérature ecclésiastique, Toulouse.
BTAM
Bulletin de théologie ancienne et médiévale, Louvain.
BT
Bulletin thomiste, Le Saulchoir, Kain and Etiolles.
Cahiers
Cahiers de l'Institut de philosophie comparée, Paris.
IPC
CCSL
Corpus Christianorum—Series Latina, Turnhout.
CIVICIMA Comité international du vocabulaire des institutions et de la communication intellectuelles au moyen âge, Turnhout.
DHGE
Dictionnaire d'histoire et de géographie ecclésiastique, Paris.
DS
Dictionnaire de spiritualité, Paris.
DTC
Dictionnaire de théologie catholique, Paris.
DTP
Divus Thomas, Plaisance.
DT (Fr.)
Divus Thomas, Fribourg (Switzerland).
ETL
Ephemerides theologicae lovanienses, Louvain.
FZPT
Freiburger Zeitschrift für Philosophie und Theologie, Fribourg (Switzerland).
MM
Miscellanea mediaevalia, Berlin.
MOPH
Monumenta Ordinis Fratrum Praedicatorum historica, Rome.
MS
Mediaeval Studies, Toronto.
MSR
Mélanges de science religieuse, Lille.
MThZ
Münchener theologische Zeitschrift, Munich.
NRT
Nouvelle revue théologique, Louvain.
NS
New Scholasticism, Washington.
NV
Nova et vetera, Geneva.
PL
Patrologia latina (J. P. Migne), Paris.
RFNS
Rivista di filosofia neoscolastica, Milan.
RLT
Rassegna di letteratura tomistica (new series of the "Bulletin thomiste"), Naples.
RPL
Revue philosophique de Louvain, Louvain.
RSPT
Revue des sciences philosophiques et théologiques, Paris.
RSR
Recherches de science religieuse, Paris.
RT
Revue thomiste, Toulouse.
RTAM
Recherches de théologie ancienne et médiévale, Louvain.
SIEPM
Société internationale pour l'étude de la philosophie médiévale, Louvain.
STGMA
Studien und Texte zur Geistesgeschichte des Mittelalters, Leiden.
VS
Vie spirituelle, Paris.
ZKT
Zeitschrift für katholische Theologie, Vienna.
Bibliography
by Gilles Emery, O.P.
adapted for the English edition with the assistance of Kevin White
This list is a compilation of the works, contributions, and articles used and indicated in this book. Editions of Thomas's works as well as translations of them are not mentioned here. They may be found in the Catalogue.
1274—Annéecharnière—Mutations et continuités. Colloques internationaux du C.N.R.S. 558. Paris, 1977.
Acta Capitulorum Generalium Ordinis Praedicatorum. Ed. B. M. Reichert. Vol. I (1220–1303); vol. II (1304–1378), MOPH 3–4. Rome, 1898 and 1899.
Acta Capitulorum Provincialium Provinciae Romanae (1243–1344), ed. Th. Käppeli and A. Dondaine. MOPH 20. Rome, 1941.
Aertsen, J. A. "The CirculationMotive and Man in the Thought of Thomas Aquinas." In L'homme et son univers au Moyen Age, vol. 1, pp. 432–39. Acres du septième congrés international de philosophie médiévale (30 August–4 September 1982), ed. Chr. Wenin. LouvainlaNeuve, 1986.
———. Nature and Creature. Thomas Aquinas's Way of Thought. STGMA 21, Leiden, 1988.
———. "The Eternity of the World: The Believing and the Philosophical Thomas. Some Comments." In The Eternity of the World, pp. 9–19.
———. "Natur, Mensch und der Kreislauf der Dinge bei Thomas von Aquin." MM 21/1 (1991) 143–60.
Albert & Thomas: Selected Writings. Trans., ed., and intro. S. Tugwell, O.P.; preface by L. E. Boyle, O.P., New YorkMahwah, 1988.
Albertus Magnus (Saint). Opera omnia . . . cura ac labore A. Borgnet. 38 vols. Paris, 1890–1899.
———. Opera omnia ad fidem codicum manuscriptorum edenda . . . Ed. Institutum Alberti Magni coloniense. Aschendorff, 1951.
Alexander of Hales. Glossa in quatuor Libros Sententiarum Petri Lombardi. Studio et cura P. Collegii S. Bonaventurae. 4 vols. BFSMAe 12–15. Quaracchi, 1951–57.
Alverny, M.Th. d'. "Un adversaire de saint Thomas: Petrus Iohannis Olivi." In St. Thomas Aquinas: 1274–1974 Commemorative Studies, vol. 2, pp. 179–218.
Amargier, A. "Innocent V." Catholicisme 5 (1962) 1661–64.
Andereggen, I. E. M. La metafisica de santo Tomás en la Exposición sobre el "De divinis Nominibus" de Dionisio Areopagita. Diss. Pont. Univ. Gregoriana.
Rome, 1988.
Anonymi, Magistri Artium (c. 1245–50). Lectura in Librum De anima a quodam discipulo reportata (Ms. Roma Naz. V. E. 828), ed. R.A. Gauthier.
Spicilegium Bonaventurianum, vol. 24. Grottaferrata, 1985.
Aquinas and Problems of His Time. Ed. G. Verbeke and D. Verhelst. Leuven—The Hague, 1976.
Argerami, O., ed. See Medieval Latin Texts on the Eternity of the World.
Arges, M. "New Evidence concerning the Date of Thomas Aquinas' Lectura on Matthew." MS 49 (1987) 517–23.
Arias Reyero, M. Thomas von Aquin als Exeget. Die Prinzipien seiner Schriftdeutung und seine Lehre von den Schriftsinnen. Einsiedeln, 1971.
Aristote et saint Thomas d'Aquin. Journées d'études internationales. LouvainParis, 1957.
Aubert, J.M. Le droit romain dans l'oeuvre de saint Thomas. Paris, 1955.
Ausín, S. "La providencia divina en el libro de Job. Estudio sobre la 'Expositio in Job' de Santo Tomás de Aquino." Scripta Theologica 8 (1976) 477–550.
Backes, I. Die Christologie des hl. Thomas von Aquin und die griechischen Kirchenväter. Paderborn, 1931.
Bataillon, L.J. "Les sermons de saint Thomas et la Catena aurea." In St. Thomas Aquinas 1274–1974: Commemorative Studies, vol. l, pp. 67–75.
———. "Un sermon de S. Thomas sur la parabole du festin." RSPT 58 (1974) 451–56.
———. "Les crises de l'université de Paris d'après les sermons universitaires." MM 10 (1976) 155–69.
———. "'Status quaestionis' sur les instruments et techniques de travail de S. Thomas et S. Bonaventure." In 1274—Annéecharnière, pp. 647–58.
———. "Intermédiaires entre les traités de morale pratique et les sermons: les distinctiones bibliques alphabétiques." In Les genres littéraires dans les sources théologiques et philosophiques médiévales. Définition, critique et exploitation, pp. 213–26. Acres du Colloque international de LouvainlaNeuve, 25–27 May 1981. LouvainlaNeuve, 1982.
———. "L'édition léonine des oeuvres de saint Thomas et les études médiévales." In Atti dell' VIII Congresso Tomistico Internazionale, pp. 452–64, vol. l: L'enciclica Aeterni Patris nell' arco di un secolo. Studi Tomistici 10. Vatican City, 1981.
———. "L'emploi du langage philosophique dans les sermons du treizième siècle." MM 13/2 (1981) 983–91.
———. "Les instruments de travail des prédicateurs au Xllle siècle." In Culture et travail intellectuel dans l'Occident médiéval, ed. G. Hasenohr and J. Longère, pp. 197–209. Paris, 1981.
———. "Le sermon inédit de S. Thomas Homo quidam fecit cenam magnam. Introduction et édition," RSPT 67 (1983) 353–69.
———. "Similitudines et exempla dans les sermons du Xllle siècle." In The Bible in
the Medieval World. Essays in Memory of Beryl Smalley, ed. K. Walsh and D. Wood, pp. 191–205. Subsidia 4. Oxford—New York, 1985.
———. "De la lectio à la praedicatio. Commentaires bibliques et sermons au XIIIe siècle." RSPT 70 (1986) 559–75.
———. "Exemplar, Pecia, Quaternus." In Vocabulaire du livre et de l'écriture au Moyen âge, pp. 206–19.
———, ed. See La production du livre universitaire.
———. "Les sermons attribués à saint Thomas. Questions d'authenticité." MM 19 (1988) 325–41.
———. "Le edizioni di Opera omnia degli scolastici e l'edizione leonina." In Gli Studi di filosofia medievale fra otto e novecento, pp. 141–54.
———. "Le Père M.D. Chenu et la théologie du Moyen Age." RSPT 75 (1991) 449–56.
———. "Saint Thomas et les Pères: de la Catena à la Tertia Pars." In Ordo sapientiae et amoris, pp. 15–36.
———, and A. Dondaine. See Dondaine, A., and L.J. Bataillon, "Le commentaire de saint Thomas sur les Météores."
Bäumker, C. Petrus von Hibernia der Jugendlehrer des Thomas von Aquin und seine Disputation vor König Manfred. Sitzungsberichte d. Bayer. Akademie der Wissenschaften, Philos. u. hist. Klasse. Munich, 1920.
Bazán, B. C. "Pluralisme de formes ou dualisme de substances? La pensée préthomiste touchant la nature de l'âme." RPL 67 (1969) 31–73.
———, ed. See Siger of Brabant, Quaestiones in Tertium De anima. De anima intellectiva. De aeternitate mundi.
———. "Le dialogue philosophique entre Siger de Brabant et Thomas d'Aquin. A propos d'un ouvrage récent de E. H. Wéber O.P.," RPL 72 (1974) 53–155.
———. "Les questions disputées, principalement dans les facultés de théologie." In B. C. Bazán, G. Fransen, J. F. Wippel, D. Jacquart, Les questions disputées et les questions quodlibétiques dans les facultés de théologie de droit et de médecine, pp. 12–149. Typologie des sources du moyen âge occidental 44–45.
Turnhout, 1985.
———. "Le Commentaire de S. Thomas d'Aquin sur le Traité de l'âme." RSPT 69 (1985) 521–47.
Bedouelle, G. L'histoire de l'Eglise. Science humaine ou théologie? Paris, 1992.
Berceville, G. "L' Expositio continua sur les quatre Evangiles de Saint Thomas d'Aquin (Catena aurea): le commentaire de Marc." Mémoire de D.E.A., 1988, deposited at Le Saulchoir.
Bernt, G., L. Hödl, and H. Schipperges. "Artes liberales." Lexikon des Mittelalters 1 (1980) 1058–63.
Berthier, J.J., ed. See Humbert of Romans, Opera de vita regulari.
———. Tabulae . . . Summae Theologicae. Paris, 1903.
Bianchi, L. L'errore di Aristotele. La polemica contro l'eternità del mondo nel XIII secolo. Florence, 1984.
———. Il vescovo e i filosofi. La condanna parigina del 1277 e l'evoluzione dell' aristotelismo scolastico. Bergamo, 1990.
Biffi, I., ''Saggio bibliografico sui misteri della vita di Cristo in S. Tommaso d'Aquino." La Scuola Cattolica 99 (1971) 175 –246 .
———. "Misteri di Cristo, sacramenti, escatologia nello Scriptum super Sententiis disan Tommaso d'Aquino." La Scuola Cattolica 102 (1974) 569–623.
———. "I Misteri della vita di Cristo nei Commentari biblici di San Tommaso d'Aquino." DTP 79 (1976) 217–54.
———. I Misteri di Cristo in Tommaso d'Aquino. Preface by M.D. Chenu. Milan,1994.
Blumenkranz, B. "Le De regimine Judaeorum: ses modèles, son exemple." In Aquinas and the Problems of His Time, pp. 101–17.
Boethius of Dacia. Modi significandi sive quaestiones super Priscianum Maiorem, ed. J. Pinborg, H. Roos, S. S. Jensen. Corpus Philosophicorum Danicorum Medii Aevi, IV/I. Copenhagen, 1969.
———. De aeternitate mundi, ed. N. G. GreenPedersen. Corpus Philosophicorum Danicorum Medii Aevi, VI/II. Copenhagen, 1976.
Bonaventure (Saint). Opera omnia. Studio et cura pp. Collegii a S. Bonaventura. l0 vols. Quaracchi, 1882–1902.
———. Quaestio reportata de mendicitate cure annotationibus Gulielmi de S. Amore. In Collationes in Hexaëmeron et Bonaventuriana quaedam selecta, ed. F. Delorme, pp. 328–56. BFSMAe 8. Quaracchi, 1934.
———. Sermones dominicales, ed. J. G. Bougerol. BFSMAe 27. Grottaferrata, 1977. Bonino, S.Th. Quaestiones disputatae De veritate. Saint Thomas d'Aquin, Question 12: La prophétie. Licentiate thesis. Fribourg, 1989.
———. Thomas d'Aquin. De la vérité. Question 2 (La science en Dieu). FribourgParis, 1995.
Borgnet, A., ed. See Albert Magnus. Opera omnia.
Bos, E. P., ed. See On Proclus and His Influence in Medieval Philosophy.
Bougerol, J. G., ed. See Bonaventure (Saint). Sermones dominicales.
Bouillard, H. Conversion et grâce chez S. Thomas d'Aquin. Etude historique. Théologie, vol. 1. Paris, 1944.
Boulogne, Ch.D. Saint Thomas d'Aquin ou le génie intelligent. Paris, 1968.
Bouthillier, D. "Le Christ en son mystère dans les Collationes du Super Isaiam de saint Thomas d'Aquin." In Ordo sapientiae et amoris, pp. 37–64.
———, and J.P. Torrell. "De la légende à l'histoire. Le traitement du miraculum chez Pierre le Vénérable et chez son biographe Raoul de Sully." Cahiers de civilisation médiévale 25 (1982) 81–99.
———, and J.P. Torrell. "Quand saint Thomas méditait sur le prophète Isaïe," RT 90 (1990) 547.
Bouyges, M. "L'idée génératrice du De potentia de S. Thomas." Revue de philosophie 31 (1931) 113–31; 246–68.
Boyle, L. E. "The De regno and the Two Powers." In Essays in Honour of A. C. Pegis, ed. J. R. O'Donnell, pp. 237–47. Toronto, 1974. Reprinted in Boyle, Pastoral Care, Study 13.
———. "The Quodlibets of St. Thomas and Pastoral Care." The Thomist 38 (1974) 232–56. Reprinted in Pastoral Care, Study 2.
———. "The Summa confessorum of John of Freiburg and the Popularization of the Moral Teaching of St. Thomas and of Some of His Contemporaries." In St.
Thomas Aquinas 1274–1974: Commemorative Studies, vol. 2, pp. 245–68. Reprinted in Pastoral Care, Study 3.
———. "Notes on the Education of the Fratres communes in the Dominican Order in the Thirteenth Century." In Xenia medii aevi historiam illustrantia oblata Th. Käppeli O.P, ed. R. Creytens and P. Künzle, pp. 249–67. Vol. 1, Storia e Letteratura, Raccolta di Studi e Testi 141. Rome, 1978. Reprinted in Pastoral Care, Study 6.
———. Pastoral Care, Clerical Education and Canon Law, 1200–1400. Variorum Reprints, London, 1981.
———. The Setting of the Summa Theologiae of Saint Thomas. Etienne Gilson Series, vol. 5. Toronto, 1982.
———. "Alia lectura fratris Thome." MS 45 (1983) 418–29.
———. "Thomas Aquinas and the Duchess of Brabant." Proceedings of the PMR Conference 8 (1983) 23–35.
———. "An Autograph of St. Thomas at Salerno." In Littera Sensus, Sententia: Studi in onore del Prof. Clemente J. Vansteenkiste, ed. A. Lobato, pp. 117–
34. Milan, 1991.
Brady, I. "Jean Pecham." DS 8 (1974) 645–49
———. "John Pecham and the Background of Aquinas's De Aeternitate Mundi." In St. Thomas Aquinas 1274–1974: Commemorative Studies, vol. 2, pp. 141–
178.
———. "Pierre Lombard." DS 12/2 (1986) 1604–12.
Brams, J. "Guillaume de Moerbeke et Aristote." In Rencontre de cultures dans la philosophie médiévale. Traductions et traducteurs de l'antiquité tardive au XIVe siècle, ed. J. Hamesse and M. Fattori, pp. 317–36. LouvainlaNeuveCassino, 1990.
———, ed. See Guillaume de Moerbeke. Recueil d'études.
Brown, S. F. "The Eternity of the World Discussion in Early Oxford." MM 21/1 (1991) 259–80.
Bukovski, Th. P. "Rejecting Mandonnet's Dating of St. Thomas's De aeternitate mundi." Gregorianum 71 (1990) 763–75.
———. "Understanding St. Thomas on the Eternity of the World: Help from Giles of Rome." RTAM 58 (1991) 113–25.
Burbach, M. "Early Dominican and Franciscan Legislation regarding St. Thomas." MS 4 (1942) 139–58.
Callebaut, A. "Jean Pecham O.F.M. et l'augustinisme. Aperçus historiques (1263–1285)." AFH 18 (1925) 441–72.
Callus, D. A. The Introduction of Aristotelian Learning at Oxford. Proceedings of the British Academy, vol. 29. London, 1944.
———. The Condemnation of St Thomas at Oxford. The Aquinas Society of London, Aquinas Paper no. 5. London, 1955.
———. "Les sources de saint Thomas. Etat de la question." In Aristote et saint Thomas d'Aquin, pp. 93–174.
———. "The Problem of the Unity of Form and Richard Knapwell." In Mélanges offerts à Etienne Gilson, pp. 123–60.
———. "Une oeuvre récemment decouverte de S. Albert le Grand: De XLIII problematibus ad Magistrum Ordinis (1271)." RSPT 44 (1960) 243–61.
———. "The Origins of the Problem of the Unity of Form." The Thomist 24 (1961) 256–85.
Caparello, A. "Terminologia greca tomista nel 'Commentarium ad Meteorologica.'" Sacra Doctrina 23 (1978) no. 87, 243–87.
———. "La terminologia greca nel Commentario al De caelo: Tommaso d'Aquino e lingua greca." Angelicum 55 (1978) 414–57.
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———. Dei providentia circa hominem. Providence divine et condition humaine selon l'Expositio super Iob ad litteram de Thomas d'Aquin. Dissertation.
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Chartularium Universitatis Parisiensis, ed. H. Denifle and E. Chatelain. Vols. 1 and 2. Paris, 1889 and 1891.
Chatelain, E., ed. See Chartularium Universitatis Parisiensis.
Cheneval, F., and R. Imbach. See Thomas von Aquin, Prologe.
Chenu, M.D. "Les réponses de S. Thomas et de Kilwardby à la consultation de Jean de Verceil (1271)." In Mélanges Mandonnet, vol. 1, pp. 191–221.
———. "Le plan de la Somme théologique de saint Thomas." RT 47 (1939) 93–107.
———. Introduction à l'étude de saint Thomas d'Aquin. Publications de l'lnstitut d'études médiévales, vol. 11. MontréalParis, 21954 (fourth printing 1984).
———. La théologie comme science au XIIIe siècle. Bibliothèque thomiste. Vol. 33. Paris, 31957.
———. St. Thomas d'Aquin et la théologie. Maîtres spirituels. Vol. 17. Paris, 1959.
———. Toward Understanding Saint Thomas, trans. A.M. Landry and D. Hughes. Chicago, 1964.
———. Preface to I Misteri di Cristo in Tommaso d'Aquino by I. Biffi. Milan, 1994. Chesterton, G. K. Saint Thomas Aquinas: The Dumb Ox New York, 1933; New York,
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———. "Le sens de l"Economie' salutaire dans la 'Théologie' de S. Thomas d'Aquin (Somme théologique)." In Festgabe J. Lortz, vol. 2, pp. 59–82. BadenBaden, 1957.
———. "Saint Thomas et les archidiacres." RT 57 (1957) 657–71.
———. "Aspects ecclésiologiques de la querelle entre mendiants et séculiers dans la seconde moitié du XIIIe et le début du XIVe." AHDLMA 28 (1961) 34–151.
———. "Le moment 'économique' et le moment 'ontologique' dans la Sacra Doctrina (Révélation, Théologie, Somme théologique)." In Mélanges offerts à M.D.
Chenu, pp. 135–87.
———. "Valeur et portée oecuménique de quelques principes herméneutiques de saint Thomas d'Aquin." RSPT 57 (1973) 611–26.
———. " In dulcedine societatis quaerere veritatem. Note sur le travail en équipe chez S. Albert et chez les Prêcheurs au XIIIe siècle." In Albertus Magnus—
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Corte, M. de. "Themistius et saint Thomas d'Aquin." AHDLMA 7 (1932) 47–83.
Coulon, R. "Annibaldi ou Annibaldeschi della Molara." DHGE 3 (1924) 387–88.
Creytens, R. "Les Constitutions des Frères Prêcheurs dans la rédaction de S. Raymond de Peñafort (1241)." AFP 18 (1948) 5–68.
———. "Le Studium Romanae Curiae et le Maître du Sacré Palais." AFP 12 (1942) 5–83.
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