Saint Thomas Aquinas Quotes

Better to illuminate than merely to shine to deliver to others contemplated truths than merely to contemplate.

Most men seem to live according to sense rather than reason.

Rarely affirm, seldom deny, always distinguish.

To love is to will the good of the other.

It was the outstanding fact about St. Thomas [Aquinas] that he loved books and lived on books ... When asked for what he thanked God most, he answered simply, ‘I have understood every page I ever read’.

It must be said that charity can, in no way, exist along with mortal sin.

That the saints may enjoy their beatitude and the grace of God more abundantly they are permitted to see the punishment of the damned in hell.

Saint Thomas Aquinas says, wisely, that the only way to drive out a bad passion is by a stronger good passion. The same is true of thoughts as of passions. When your mind wanders, like a child, your will must bring it back, like a mother. [. . .] The will-parent must discipline the mind-child, avoiding both the opposite extremes commonly made in disciplining either children or thoughts: tyranny or permissiveness.

Man cannot live without joy. That is why one deprived of spiritual joys goes over to carnal pleasures.

The Saint is a medicine because he is an antidote. Indeed that is why the saint is often a martyr; he is mistaken for a poison because he is an antidote.

To him, even the momentary was momentous.

If grass grows and withers, it can only mean that it is part of a greater thing, which is even more real; not that the grass is less real than it looks. St. Thomas (Aquinas) has a really logical right to say, in the words of the modern mystic, A. E.: "I begin by the grass to be bound again to the Lord.

Buddhism and Christianity are in one sense parallel and equal; as a mound and a hollow, as a valley and a hill. There is a sense in which that sublime despair is the only alternative to that divine audacity. It is even true that the truly spiritual and intellectual man sees it as sort of dilemma; a very hard and terrible choice. There is little else on earth that can compare with these for completeness. And he who does not climb the mountain of Christ does indeed fall into the abyss of Buddha.

The science of mathematics treats its object as though it were something abstracted mentally, whereas it is not abstract in reality.

There is nothing to unify God and the soul but the Cross.

I can hardly conceive of any educated man believing in God at all without believing that God contains in Himself every perfection including eternal joy; and does not require the solar system to entertain Him like a circus.

this clumsy collision of two very impatient forms of ignorance was known as the quarrel of Science and Religion.

The author challenges how much sanctity has to do with sameness, as he says saints are as different from each other as those in any group -- even murderers.

Further, nothing, except sin, is contrary to an act of virtue. But war is contrary to peace. Therefore war is always a sin.

A saint is long past any desire for distinction; he is the only sort of superior man who has never been a superior person.

Anyone who doesn’t need company is either greater than a man, and is a God, or lesser than a man, and is a beast.17 —Aristotle, as quoted by Saint Thomas Aquinas

Nobody can understand the greatness of the thirteenth century, who does not realize that it was a great growth of new things produced by a living thing. In that sense it was really bolder and freer than what we call the renaissance, which was a resurrection of old things discovered in a dead thing... and the Gospel according to St. Thomas... was a new thrust like the titanic thrust of Gothic engineering; and its strength was in a God that makes all things new.

Those who know, do not say; those who say, do not know.

St. Thomas would have agreed with Leon Bloy, who often wrote that in the end there is only one tragedy in life: not to have been a saint.

The person who is committing the sin of sloth may be doing nothing visible that is wrong. Yet he is rejecting the presence of God, refusing the joy of love.

Love suffers far more for the pains of the beloved than for its own pains.

We might even say that the one thing which separates a saint from ordinary men is his readiness to be one with ordinary men. In this sense the word ordinary must be understood in its native and noble meaning; which is connected with the word order.

The more consciously and freely we choose an evil, the more responsible we are for it and the more guilty we are of it; this is why spiritual sins like pride are greater in guilt than carnal sins.

Saint Thomas Aquinas explains how, with the gifts of the Holy Spirit, a person's whole spiritual being becomes responsive to God's light, not only the light of knowledge but also the inspiration of love. I have prayed for the gifts of the Holy Spirit since my youth and I continue to do so.

The more you treat someone you hate as if you loved them, the more you will find yourself loving them.

when the soul no longer conforms to the will of God, the body no longer conforms to the will of the soul.

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

Tell me, son... have you ever been intimidated by anyone?' 'Oh yes,' said Thomas. 'I don't believe it. By whom?' 'By Our Lord... on the altar.

That freedom is lost in Hell.

The very identity of racist Southerners depends upon contrasting themselves with those dirty black “nigras.” But, conversely, the out-groups feel that they are really and truly “in,” and nourish their collective ego with relishingly indignant conversation about squares, Ofays, Wasps, Philistines, and the blasted bourgeoisie. Even Saint Thomas Aquinas let it out that part of the blessedness of the saints in Heaven was that they could look over the battlements and enjoy the “proper justice” of the sinners squirming in Hell. All winners need losers; all saints need sinners; all sages need fools—that is, so long as the major kick in life is to “amount to something” or to “be someone” as a particular and separate godlet.

For any act to be morally right, three things are necessary: (1) right act, (2) right motive, and (3) right circumstances. If any one of these factors is not right, the act is wrong.

In The Prince he says that “a just war is a necessary war,” thus cutting through the Gordian knot formed by endless Medieval discussions of Just War from Saint Augustine to Saint Thomas Aquinas.

In belief in what? In love with what? In hope for what?—There’s no doubt that these weak people—at some time or another they also want to be the strong people, some day their "kingdom" is to arrive—they call it simply "the kingdom of God" as I mentioned. People are indeed so humble about everything! Only to experience that, one has to live a long time, beyond death—in fact, people must have an eternal life, so they can also win eternal recompense in the "kingdom of God" for that earthly life "in faith, in love, in hope." Recompense for what? Recompense through what? In my view, Dante was grossly in error when, with an ingenuity inspiring terror, he set that inscription over the gateway into his hell:"Eternal love also created me." Over the gateway into the Christian paradise and its "eternal blessedness" it would, in any event, be more fitting to let the inscription stand "Eternal hate also created me"—provided it’s all right to set a truth over the gateway to a lie! For what is the bliss of that paradise? Perhaps we might have guessed that already, but it is better for it to be expressly described for us by an authority we cannot underestimate in such matters, Thomas Aquinas, the great teacher and saint: "In the kingdom of heaven" he says as gently as a lamb, "the blessed will see the punishment of the damned, so that they will derive all the more pleasure from their heavenly bliss.

One of the reasons lust is bad (not the only reason) is that it makes you stupid. Like any addiction, it blinds your vision to everything else and focuses it on the one thing that is the object of your addiction.

It is why God created matter, most of all the human body, which has the greatest power to make spirit visible. (Thus the philosopher Wittgenstein, asked what a human soul could possibly look like, answered, “Like a human body.”)

Other possible means were not lacking on God’s part.” One drop of blood—from Christ’s circumcision at the age of eight days—would have been sufficient to purchase all mankind’s salvation. Why then did He give us twelve quarts instead of one drop? The simple and stunning answer, from Monica Miller’s book on the movie “The Passion of the Christ”, is: Because He had twelve quarts to give. The strategy of war and of games is to win with the minimum possible expense and sacrifice. Love does not seek the minimum but the maximum.

He offers total mercy and forgiveness to all who will accept it by trusting Him and repenting of their sins, but He does not, and cannot, give forgiveness to those who will not receive His gift. Gifts are freely given and freely received. Heaven cannot be forced on a creature with free will.

No one can be saved, and attain eternal joy, without all of the following: (1) a morally honest acceptance of the demands of virtue, (2) a serious effort to practice it, (3) an intellectually honest confession of failure, (4) repentance, and (5) at least an implicit faith and hope in God as Savior.

Socrates: “Know thyself.” For Socrates, there are only two kinds of people: the wise, who know they are fools; and fools, who think they are wise. Similarly, for Christ and all the prophets, there are only two kinds of people: saints, who know they are sinners; and sinners, who think they are saints.

It is no good to tell an atheist that he is an atheist; or to charge a denier of immortality with the infamy of denying it; or to imagine that one can force an opponent to admit he is wrong, by proving that he is wrong on somebody else's principles, but not on his own. After the great example of St. Thomas, the principle stands, or ought always to have stood established; that we must either not argue with a man at all, or we must argue on his grounds and not ours.

it is possible to love one’s friend for another reason than God, whereas God is the only reason for loving one’s enemy.

If [things] seem to have a relative unreality ... it is because they are potential and not actual; they are unfulfilled ... They have it in them to be more real than they are.

Live a life of love, especially the love of God, and observe the joy of it. Live a life of lovelessness and observe the joylessness of it.

The meaning of life is to become a saint.

the contemplative life not only does not exclude, but requires, the active life.

ora et labora, prayer and work.

For everything naturally desires good,

Even though we hate some of the things we do or feel, we hate them only because we love ourselves. We feel we are unworthy of such bad stuff.

Only when there is virtue in souls can there be peace and happiness in society.

The difference between a counsel and a commandment is that a commandment implies obligation, whereas a counsel is left to the option of the one to whom it is given.

But we will probably never see this, never move from original selfishness to universal charity and unselfishness, without the intermediate step of the family.

Sow a thought, reap an act. Sow an act, reap a habit. Sow a habit, reap a character. Sow a character, reap a destiny.

Every good choice makes the next one easier and more delightful.

Sociologists and anthropologists tell us that religion has three dimensions: creed, code, and cult; or words, works, and worship; or theology, morality, and liturgy.

we are fallen fools, most of our philosophy is not “the proper use of human reason” but the improper use of human reason.

Disbelief is a sin, but honest unbelief is not.

The ultimate reason we must become holy is that that is the only way to become real.

What is voluntary comes from the will; what is forced comes to the will from outside and prevents it from doing what it will.

There is no such thing as an involuntary sin.

In fact, educated people can justify sins more easily than uneducated people can, because they are clever enough to rationalize their sins away.

As Buddha said, “All that we are is determined by our thoughts.

Plato was right when he said that all evil comes from ignorance. He forgot that ignorance also comes from evil.

[F]or a thing to be evil, one single defect suffices, whereas for it to be good . . . it is not enough for it to be good in one point only, it must be good in every respect. . . .

Corruptio optimi pessima.” The corruption of the best things are the worst things.

But to observe our neighbor’s faults with the intention of looking down upon them or of detracting them . . . is sinful.

Yes, organized religion is a crutch. You mean you didn’t know that you are a cripple? If you don’t know that, then you are a very serious cripple indeed, mentally and spiritually.

God loves good men more than bad men, as He loves angels more than men

But God loves men more than angels in intensity, because He became one of us,

God loves us more than we love Him.

Paradoxically, sloth reigns most in our technologically busy world where leisure has been abolished and life has been programmed and scheduled down to the last detail.

Many saints were made out of passionate sinners—the angry, the hating, the lustful, the cynical; but none were ever made out of the slothful.

Nothing created has ever been able to fill the heart of man. God alone can fill it infinitely.—ST. THOMAS AQUINAS.

St. Thomas mentions the three things necessary to attain any end, earthly or Heavenly: knowledge, love, and presence;

Judaism, the one and only directly and divinely revealed religion in the world,

God said it, that settles it.

An angel can illume the thought and mind of man by strengthening the power of vision.

When I ask my “Catholic” students what they would say to God if they died tonight and God asked them why He should let them into Heaven, fewer than 5% ever even mention Jesus Christ.

Charity transcends mere virtue. Yet once this charity exists, it fulfills all virtue, as the New Law fulfills the Old and as grace fulfills nature. Charity is the heart and soul of all virtue.

If our faith rests on God’s veracity, it has an absolute and eternally unshakable foundation. If it rests on our own mind, it is as secure as sand. Does your faith look like a castle or a sand castle?

When you’re in a burning building looking out of the twentieth story window down to the street and all you see is clouds of billowing smoke, you have to choose to believe the firemen below who tell you they have a safety net and it’s safe to jump. When the clouds of smoke disappear, you don’t have to believe any more: you see it. In this world, it’s a leap in the dark; in the next world, it’s a leap in the light.

So two things, on our part, are required to receive God’s saving grace: repentance from sin and faith in God Who saves us (by grace, in Christ). Both are free choices, and both are necessary to allow grace to enter our souls.

St. Thomas thus detects a primary source of presumption in seeking genuinely good things, like human happiness on earth, as if we did not need divine grace to attain them; and in the hope that we can obtain God’s pardon and mercy without our confessing and repenting of sin.

A fundamental principle of Catholic theology is that grace perfects nature rather than setting it aside; and that means that the Christian life is not a two-layer cake, the supernatural simply added on to the natural. It transforms the natural but by perfecting it, not by demeaning it.

The Fear of the Lord, that is the beginning of wisdom, and therefore belongs to the beginnings, and is felt in the first cold hours before the dawn of civilisation; the power that comes out of the wilderness and rides on the whirlwind and breaks the gods of stone; the power before which the eastern nations are prostrate like a pavement; the power before which the primitive prophets run naked and shouting, at once proclaiming and escaping from their god; the fear that is rightly rooted in the beginnings of every religion, true or false: the fear of the Lord, that is the beginning of wisdom; but not the end.

It is much easier to fail to love your parents than to fail to love your children. That is why there is a commandment that commands love and respect to parents, but not to children. In an age of abortion, there ought to be an eleventh commandment against neglecting, harming, abusing, or even murdering your own children.

Third, it can mean deep, wondering reverence, or “awe” at something immeasurably superior. This is an emotion that is much rarer today than ever before in the history of the world, probably because modern life is so full of scientific knowledge and technological power over nature that we live in a dream of arrogant cleverness and a cocoon of predictable comforts.

Since (1) charity is supernatural, and comes only from the real presence of God in the soul (St. Thomas’ paragraph 3), and since (2) all men, and not only Christians, are capable of charity (as has been proved in the paragraph above), it follows that (3) all men are capable of accepting the real presence of God in their souls, even if they have defective or mistaken concepts of God.

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

the will can obey the passions instead of the reason, and this accounts for the fact that we often know what is good and what is evil—even what is good for us, what is truly best for us, for our own ultimate happiness—and yet choose evil over good, choose what we know is not in our own best interests. We can choose misery over joy if our will, led by our passions, commands our mind to focus on the short-range pleasures and ignore the long-run miseries.

If human life becomes cheapened, it becomes cheapened at both ends. Parents are killed, by euthanasia, when they become a “burden” to their children; and children are killed, by abortion, when they become a “burden” to their parents. All societies in history would regard these two sins as two of the most heartless and inhuman possible sins. To kill your parents is to kill yourself, your own past; and to kill your children is to kill yourself, your own future.

Earthly life is full of soporifics, anaesthetics, pain-dullers. In fact, compared with Purgatory our whole life on earth will appear to have been life only half awake. In Purgatory we will be fully awake, fully sensitive, and fully cognizant of the evil of all of our sins. Our clear knowledge of God’s brightness and beauty will make our clear knowledge of our own darkness and ugliness more painful than any similar light that shows up our most terrible defects here on earth.

Christ deliberately hides Himself, disguises Himself, gives no physical sign of His Real Presence in the Eucharist, for a crucially important purpose: to test and elicit and strengthen our faith. If we saw miraculous signs in every Eucharist, or if the Eucharistic bread and wine had no taste, like other bread and wine, or even if we felt unique feelings each time we received the Eucharist, our faith would be less strong because it would have sensible or emotional crutches to lean on.

The objection we are dealing with argues from the standpoint of an agent that presupposes time and acts in time, but did not institute time. Hence the question about 'why God's eternal will produces an effect now and and not earlier' presupposes that time exists; for 'now' and 'earlier' are segments of time. With regard to the universal production of things, among which time is also to be counted, we should not ask, 'Why now and not earlier?' Rather we should ask: 'Why did God wish this much time to intervene?' And this depends on the divine will, which is perfectly free to assign this or any other quantity to time. The same may be noted with respect to the dimensional quantity of the world. No one asks why God located the material world in such and such a place rather than higher up or lower down or in some other position; for there is no place outside the world. The fact that God portioned out so much quantity to the world that no part of it would be beyond the place occupied in some other locality, depends on the divine will. However, although there was no time prior to the world and no place outside the world, we speak as if there were. Thus we say that before the world existed there was nothing except God, and that there is no body lying outside the world. But in thus speaking of 'before' and 'outside,' we have in mind nothing but time and place as they exist in our imagination.

It was necessary for man's salvation that there should be a knowledge revealed by God besides philosophical science built up by human reason ... because man is directed to God as to an end that surpasses the grasp of his reason: "The eye has not seen, O God...what things Thou hast prepared for them that wait for Thee" (Is 66:4). But the end must first be known by men who are to direct their ... actions to the end. Hence it was necessary for the salvation of man that certain truths about God which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation.

Far be it from a poor friar to deny that you have these dazzling diamonds in your head, all designed in the most perfect mathematical shapes and shining with a purely celestial light; all there, almost before you begin to think, let alone to see or hear or feel. But I am not ashamed to say that I find my reason fed by my senses; that I owe a great deal of what I think to what I see and smell and taste and handle; and that so far as my reason is concerned, I feel obliged to treat all this reality as real. To be brief, in all humility, I do not believe that God meant Man to exercise only that peculiar, uplifted and abstracted sort of intellect which you are so fortunate as to possess: but I believe that there is a middle field of facts which are given by the senses to be the subject matter of the reason; and that in that field the reason has a right to rule, as the representative of God in Man. It is true that all this is lower than the angels; but it is higher than the animals, and all the actual material objects Man finds around him. True, man also can be an object; and even a deplorable object. But what man has done man may do; and if an antiquated old heathen called Aristotle can help me to do it I will thank him in all humility.