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This text considers Aquinas the theologian, his profession as a teacher and preacher, his influence past and present, and theology as the subject of his thought and most of his writings. It examines the "Summa theologiae" in terms of its purpose and multiple structures. The centre piece of this volume is a tour through the themes of Christianity, as presented in the Summa, themes which range from Triune divine being, to the graced person as the image of God, and a member of the body of Christ, to the life beyond death. The perspective shifts between present and past, and O'Meara complements his study with an overview of six centuries of interpretation of Thomas's theology, revealing how through the centuries - various schools and disciples of Thomas have advocated his thought - but few have understood the structure and intent of his theology. It provides a contemporary exposition of Aquinas theology set against a backdrop of insight that reveals how it mirrored the creative directions of his personality and the times in which he lived, as well as the cultural and scientific forms and insights available to him. The author also discusses how some of Thomas's themes can contribute to theology in contemporary times, such as in psychology, art, and a theology of world religions.
- Sales Rank: #5353122 in Books
- Published on: 1997-06
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Dimensions: 1.09" h x 6.33" w x 9.35" l,
- Binding: Hardcover
- 368 pages
About the Author
O'Meara holds the William K. Warren Chair in Theology at the University of Notre Dame, Indiana.
Most helpful customer reviews
26 of 30 people found the following review helpful.
an excellent theological biography
By forehandshanker
Thomas O'Meara, William K. Warren Prof. of Theology at University of Notre Dame has written this fine biography, giving an overview of Thomas Aquinas' life, thought, and his influence. What is distinctive about this book is his focus on Thomas as a theologian (xi) who worked in service of the church for the Dominican Order (xiii). O'Meara captures well the Angelic Doctor's deft & calm handling of the controversies involving Aristotleanism and the mendicant orders; his dual commentaries
on both Scripture and Aristole; his loyalty to the organizational apparatus of the Dominican order; and his incredible busyness in the last four years of his life (writing 2500 words every day, leading to 4000 pages). With Chenu, he contests that Thomas could be called a "dumb ox" in the sense of an awkward but brilliant man. He points out that his numerous travels meant he walked over 9000 miles. This must have meant that he had "unusual energy, generosity and courage (33-34)." Moreover, contra the Enlightenment myth of a pedagogical authoritarian, the great theology professor had a "calm openness" to new ideas, while he was a devoted servant of the Church.
I got this book to prepare for a class on Thomas Aquinas, because I found out that he concentrates on expositing the theology of the Summa Theologica, rather than expositing him as a philosopher. This is not to say that this is a dry commentary. Far from it! He recognizes that as fertile and creative of a thinker like Thomas must communicate that liveliness. (At times, I did detect a tone of ressentiment against pre-Vatican 2 neo-scholastics). He emphasizes that the central theme of the Summa is the neo-Platonic schema of exit and return (Chenu). All things find their source in God. All things are "engraced" by God on their journey in the created realm. All things have their telos in God (56-68). For O'Meara, the most fruitful and central themes of Thomas are how it leads:
"* To the autonomy of creation; to the variety of creatures with their activities, and to the order and beauty of nature; * To the capacities, independence and responsibility of the human person; * To the depth of God disclosed in creation and revealed by Jesus: * To the ecstasy of life and action, and to their goal of happiness; * To a human race called to share in the Wisdom and love of the Trinity and endowed through Christ with a new life principle. (245)"
Moreover, O'Meara shows his vast learning in his ability to interact with a large amounts of the Thomas corpus (mostly from theological works like the Summa Contra Gentes, the Commentary on the Sentences, and biblical commentaries). He also draws well from the insights of secondary sources like M-D Chenu (the most), Yves Congar, Etienne Gilson, Otto Pesch and Gerald McCool. Now, the above quote I have excerpted from O'Meara is fairly anthropocentric. For me as a Reformed neo-evangelical, I encounter a bit of anxiety seeing this, but O'Meara admits quickly the influence of Tillich and Rahner on him (xiv). In particular, he interprets Aquinas' stance on world religions as compatible with Rahner's "supernatural existential" and "anonymous Christianity" (239). Nevertheless, he admits that "Aquinas' ideas lack completeness and resolution (241)." Hence, his exposition is a 'development of doctrine', not based on Aquinas' actual thoughts. That caveat aside, I found O'Meara's exposition of Thomas' ecclesiology as a continuation of the incarnation interesting. Other topics like the virtues, the Trinity and Christology get their due.
He gives an excellent overview of the "effective history" of pluriuniform Thomisms, charting its ability to generate "perennial" understandings. He traces through its censorship in 1277, his canonization in 1323, the commentaries during the Renaissance & Reformation, his influence on the Jesuit Suarez (who is a Catholic thinker in his own right), its demise in the Baroque era (overly caught up in the encyclopedic method) and its revival in the Romantic era. Most interesting was O'Meara's discussion of the varieties of neo-Thomism as a preparation for Vatican II, ranging from the commentaries of Sertillanges, the open Thomism of Maritain, the historical retrievies of Gilson & Chenu & Congar, the transcendental Thomisms of Rahner & Lonergan. At the least, O'Meara has helped me to see that much of "progressive" Catholicism is consistent with Aquinas' premises. But I was left wondering, if I may rephrase Alisdair MacIntyre, "Whose Thomas? whose Catholicism?"
On a positive note, he is also an excellent writer. E.g. on Aquinas' view of the pervasiveness of grace in creation, he writes: "[T]he world of Aquinas is one of active and colorful diversity: blue dragon-flies are equipped like amphibious airplanes to skim across the water searching for food or partners; out of its life-principle the deer find food and shelter in the forests of summer and winter, while above, far away, suns are being formed from fiery elements. God works in creation - but he works even more powerfully and subtly in the special reign of God. Grace lives in the depth of our personalities, empowering prayer, compassion (119)."
All in all, this is an excellent work, which I was consistently excited to read.
PS I would recommend reading Etienne Gilson's _The Christian Philosophy of St. Thomas Aquinas_. I certainly also hope to see both volumes of J-P Torell's _Initiation a saint Thomas d'Aquin. Sa Personne et son oeuvre_ in english translation (volume 1 is out already ISBN# 081320853X )
1 of 1 people found the following review helpful.
Aquinas, master of theology
By Greg
In this elegant and thankfully relatively short work, lifelong Aquinas scholar Thomas O'Meara gives a detailed introduction to the great saint's life, thought and scholarly influence.
The work starts with a brief introduction to St Thomas's life and also more importantly, the intellectual environment in which Aquinas was formed. O'Meara does a great job of painting the lively intellectual milieu in which Aquinas moved and taught, particularly capturing the excitement in 12th century medieval Europe after the recovery and translation of key works of Aristotle and the medieval renaissance brought about by strong economic growth, population growth and progress in technology (especially in agriculture).
O'Meara charts St Thomas's theological apprenticeship, at first under St Albert the great, then his qualification as a Bachelor and Master of Theology, to a Professor of Theology for the Dominicans at the University of Paris.
O'Meara then goes into considerable detail in exploring Aquinas's scholastic theology, especially as set out in the Summa. What is revealed is not a tepid and long-winded series of apologetics which are merely compilations of things already said, but a deep, grand and beautiful schema as grand in conception and genius as a Gothic cathedral or a Mozart symphony. At the heart of Thomas's theology is the infinite, eternal Triune God, who as an infinite reality of active, self-sharing and self-giving love, decides out of sheer love and goodness to create an infinitely varied and diverse universe (perhaps universes) of creatures, some of whom are chosen freely to share in the intimate life of the Godhead.
The journey of creatures out from God and the return of the cosmos to God is accomplished and completed supremely in the Incarnation, Death and Resurrection of Christ, who infinitely exceeds any evil and sin and draws all creation back to God through him. One is reminded of the beautiful line in St John of the Cross's 'Spiritual Canticle' (stanza 6) where the Incarnation is said to have clothed all creation completely in 'supernatural beauty.'
The return to God of the beautified and beatified human creature through the graces of creation, redemption and recreation complete the harmony of the universe, restored from its corruption by evil and sin, in accordance with God's excellent wisdom and infinite love. Grace and nature work together like a harmony and not in conflict, as Robert Barron puts it, God does not exist alongside nature over and above it, but respects and acts through nature to bring it to proper completion - freedom is only possible because of God. God is not a cosmic tyrant forcing creatures to do things against their will or predestining some to perdition and some to beatitude - God's loving plan includes all and works gently through the cosmic and personal aspects of divine providence.
O'Meara finishes the book with a good summary of Thomas's thought and influence after his death, particularly in the 20th century.
The only fault of this book is it could have focused more on the influence of Thomas on John Paul II's theology and also in natural law theory. But otherwise this is a fine introduction to St Thomas.
1 of 1 people found the following review helpful.
A wonderful text for the curious on the importance of Aquinas
By Chicago reader
A wonderful text for the curious on the importance of Aquinas. O'Meara writes in a clear and accessible style. Protestants should read this book.
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