Voices and influences
Thomas Aquinas
He wrote the most careful theology of the Middle Ages, then saw something of God and called all of it straw.
Summary
This site quotes Thomas Aquinas 295 times across 17 books, and lists 0 works.
- Lived died 1274.
- Quoted here most in Isaiah: 111 of 295.
.jpg?width=640)
Thomas Aquinas
- Lived
- died 1274
- Tradition
- Patristic
5 of 295 quotations
Own words
Quoted at 50 words or fewer, because Thomas Aquinas's works are in copyright.
Next he sets forth the manner; hence he says, "Their fatness." Fatness in Scripture is sometimes taken in a good sense, sometimes in a bad sense. In a good sense, insofar as it signifies devotion of mind: Ps. 62: "Let my soul be filled as …
Psalms 17:10 They have closed their callous hearts; their mouths speak with arrogance. BSB
"They surrounded me." Here the necessity of deliverance is set forth. And first he shows the magnitude of deliverance. Second, the prayer he pours forth to God in tribulation. Third, he sets forth the hearing of his prayer, "he heard." Note that these three -- …
Psalms 18:4 The cords of death encompassed me; the torrents of chaos overwhelmed me. BSB
Next he applies the remedy, namely of divine help. Where first he proposes the remedy. Second he explains it. He says therefore, "Within myself." Another reading has, "From myself my soul was disturbed." The first is better; as if to say: what is the reason, …
Psalms 42:6 O my God, my soul despairs within me. Therefore I remember You from the land of Jordan and the peaks of Hermon— even from Mount Mizar. BSB
"Therefore we will not fear." Ps. 26: "The Lord is my light and my salvation; whom shall I fear?" As if to say: I will fear no one. And rightly, because he himself is "our God, a refuge and strength, a helper in the tribulations …
Psalms 46:2 Therefore we will not fear, though the earth is transformed and the mountains are toppled into the depths of the seas, BSB
Fourth, in the fear of their enemies, for they will tend the mountains and abandon the plains: and as for the hills: and all her cities shall be wastes (Jer 49:13), and: you endeavor to lay hold on the height of the hill (Jer 49:16).
Isaiah 7:25 For fear of the briers and thorns, you will no longer traverse the hills once tilled by the hoe; they will become places for oxen to graze and sheep to trample. BSB
Influence, on the record
This site quotes Thomas Aquinas 295 times across 17 books.
This site’s own count of what it does with the voice
The life, in order
The life told as one accountfrom this site's record
Thomas was born about 1225 at Roccasecca, between Rome and Naples, the youngest son of the count of Aquino. His family sent him at five to the great Benedictine abbey of Monte Cassino, expecting him eventually to be its abbot — a rich and respectable position for a younger son. He studied at Naples instead, met the Dominicans, and joined them. The Dominicans were beggars. His family reacted by having him kidnapped on the road and held in the family castle for about a year. His brothers, according to the early accounts, put a prostitute in his room to break his resolve; he drove her out with a burning stick. His mother finally let him go. He went north to Cologne and Paris and studied under Albert the Great. He was large and silent, and the other students called him the dumb ox. Albert told them that the bellowing of this ox would be heard around the world. He taught at Paris, at the papal court, at Naples. He wrote at enormous speed, sometimes dictating to several secretaries at once on different subjects. The project of his life was to show that reason and revelation do not contradict each other. The works of Aristotle had recently come back into Europe through Arabic and Greek translations, and they looked dangerous — a complete, powerful account of the world built without Scripture. Some churchmen wanted them banned. Thomas took them up instead and argued that truth found by reason and truth given by revelation come from the same God, and cannot finally conflict. Grace, he wrote, does not destroy nature but perfects it. The Summa Theologiae is the result: thousands of questions, each stated, each answered first by the strongest objections against his own position, then decided, then the objections answered one by one. He wrote it, he said, for beginners. He also wrote the Summa Contra Gentiles, and commentaries on most of Aristotle and on much of Scripture — Job, the Psalms, Isaiah, Jeremiah, Matthew, John, and all of Paul. The Eucharistic hymns Pange Lingua and Adoro Te Devote are his. On 6 December 1273, while saying Mass at Naples, something happened to him. He stopped writing. His secretary Reginald pressed him to finish the Summa, and Thomas answered: I cannot, because everything I have written seems like straw to me compared to what I have seen. He never wrote another line. The Summa is unfinished. He died on 7 March 1274 at the abbey of Fossanova, on the road to a church council, about forty-nine years old. Sources: Thomas Aquinas, Summa Theologiae and Summa Contra Gentiles; William of Tocco, Vita Sancti Thomae Aquinatis; G. K. Chesterton, St. Thomas Aquinas; Philip Schaff, History of the Christian Church, vol. V.
295 quotations across 17 books
Where this voice is quoted
The Lord is like an enemy; He has swallowed up Israel. He has swallowed up all her palaces and destroyed her strongholds.
“Here is bewailed the destruction of edifices relating to defense. About this idea three further aspects are expressed. First is touched upon the indignation of the Lord God. As asserted: "The Lord has become like an enemy."”
The elders of the Daughter of Zion sit on the ground in silence. They have thrown dust on their heads and put on sackcloth.
“The destruction of the miserable is mourned, due to reverence for their status. First, regarding elders who: "sit on the ground in silence." Namely, as signs of great sadness.”
My eyes fail from weeping; I am churning within. My heart is poured out in grief over the destruction of the daughter of my people, because children and infants faint…
“Here, miserable persons, due to defect of age, are mourned. First is indicated the death of such persons, second, the order of their death. As verse 12 says: "They cry to their mothers, 'Where is bread and wine?'"”
They cry out to their mothers: “Where is the grain and wine?” as they faint like the wounded in the streets of the city, as their lives fade away in…
“The order of death is here exposed, as it excites mercy. First is a prayer to mothers as said: "They cry to their mothers, 'Where is bread and wine?'". As if wine is lacking, so give to us bread.”
All your enemies open their mouths against you. They hiss and gnash their teeth, saying, “We have swallowed her up. This is the day for which we have waited.
“Here a reviling from enemies is exposed. There: "All your enemies rail against you." That is, the Idumeans, the Moabites, and other enemies rail by accusing. Then: "they hiss" by detracting. "they gnash their teeth" by threatening. Also: "they cry: 'We have destroyed her!'"”
He has driven me away and made me walk in darkness instead of light.
“Second, a subtraction of consolation is viewed. "He has driven and brought me into darkness without any light." Since, after blows, no consolation is offered in the accustomed manner.”
He has made me dwell in darkness like those dead for ages.
“Third, the imprisonment of those persons captured is considered. "He has made me dwell in darkness like the dead of long ago." And Psalm 143:3 says: "he has made me sit in darkness like those long dead."”
Even when I cry out and plead for help, He shuts out my prayer.
“Second, is cut off a remedy for escape, due to an exclusion of prayer. "Though I call and cry for help, he shuts out my prayer."”
I am a laughingstock to all my people; they mock me in song all day long.
“Third, the delusion of those persons punished is exposed: "I have become the laughing stock of all peoples, the burden of their songs all day long." As elsewhere said: "I have become a laughing stock all the day; every one mocks me." (Jeremiah 20:7).”
My soul has been deprived of peace; I have forgotten what prosperity is.
“"My soul is bereft of peace." Here is assumed a rejection: "My soul is bereft": of God's divine mercy. Like Psalm 89:39 declares: "Thou hast renounced the covenant with thy servant; thou hast defiled his crown in the dust." "I have forgotten what happiness is."”
Surely my soul remembers and is humbled within me.
“Second, memory reduces itself to the benefits the people received. "My soul continually thinks of it," the benefits. And: "is bowed down within me." That is, memory fails from admiration, or desire.”
Yet I call this to mind, and therefore I have hope:
“Third, memory results regards faithfulness. "But this I call to mind, and therefore I have hope." Hence Sirach 51:8 says: "Then I remembered thy mercy, O Lord, and thy work from of old."”
“The LORD is my portion,” says my soul, “therefore I will hope in Him.”
“Third, there is an intended conclusion: "The Lord is my portion," my soul says, "therefore I will hope in him." Namely, since I (Jeremiah) choose his divine mercy in portions while others despise it.”
Let him bury his face in the dust—perhaps there is still hope.
“Second, the condition of the person expecting refers to humbleness of location. "Let him put his mouth in the dust—there may yet be hope." Namely, while humbly speaking.”
Let him offer his cheek to the one who would strike him; let him be filled with reproach.
“Third, the condition of the person expecting can refer to their patience in tribulation. "Let him give his cheek to the smiter, and be filled with insults." That is, be prepared to give: "his cheek to the smiter."”
Do not both adversity and good come from the mouth of the Most High?
“"Is it not from the mouth of the Most High that good and evil come?" Namely from good results prosperity, from bad results adversity.”
You have covered Yourself with a cloud that no prayer can pass through.
“Second, is a refusal from prayer of a person sinning. "Thou hast wrapped thyself with a cloud so that no prayer can pass through." Namely, regarding such sins displaying faults against prayer.”
My eyes overflow unceasingly, without relief,
“The compassion of the prophet is here exposed. First is the exterior lamentation: "My eyes will flow without ceasing, without respite." Namely, crying: "without ceasing": from tears: "without respite": from tribulation for the people. For Jeremiah 9:18-19 asserts: "And our eyelids gush with water.”
The waters flowed over my head, and I thought I was going to die.
“Third, the very imprisonment of those imprisoned is exposed: "Water closed over my head; I said, 'I am lost'." Namely, the waters of tribulations are multiplied. Again: "I said, 'I am lost'." That is, desperately and impatiently.”
You defend my cause, O Lord; You redeem my life.
“Here the judge and his justice is commended: "Thou hast taken up my cause, O Lord, thou hast redeemed my life." That is, during past times. As concurs Psalm 43:1: "Vindicate me, O God, and defend my cause against an ungodly people."”
You have seen all their malice, all their plots against me.
“Second, an accusation, as to the fury in the enemy's heart is underscored: "Thou hast seen all their vengeance, all their devices against me."”
the slander and murmuring of my assailants against me all day long.
“The people here are accused of their sins. First, regarding the affliction in their shame: "Thou hast heard their taunts, O Lord, all their devices against me." Which declares, as if: there is no need for proof.”
Joy has left our hearts; our dancing has turned to mourning.
“Here reference is made to the exercise of joy: "The joy of our hearts has ceased, our dancing has been turned to mourning." As the prophet Amos states: "I will turn your feasts into mourning, and all your songs into lamentations." (Amos 8:10).”
Because of this, our hearts are faint; because of these, our eyes grow dim—
“Second, is the glory of the temple. Here sadness is placed upon it. That is, due to a multitude of tears. For, as the prophet Jeremiah 8:18 declares: "My grief is beyond healing, my heart is sick within me."”
Why have You forgotten us forever? Why have You forsaken us for so long?
“Then, there is a wondered indignation. As said: "Why dost thou forget us forever, why dost thou so long forsake us?"”