Thomas Aquinas is very relevant to the 21st century. In fact, “The hour is striking when a recall to the ontological theology of Thomas is urgent” (p. 182). Aidan Nichols O.P. is the Prior of the Dominican House in Cambridge, England. He is an accomplished philosopher who has become an accomplished theologian with such works as The Theology of Joseph Ratzinger. An Introductory Study (1994) and The Word Has Been Abroad. A Guide through Balthasar’s Aesthetics (1998). In his present Discovering Aquinas. An Introduction to His Life, Work and Influence, contemporary philosophers and theologians will discover what Nichols calls “the concrete intellectualism” of St. Thomas Aquinas (158).
Nichols opens Part One of the book with a delightful re-telling of Aquinas’ biography. It is always refreshing to hear how Aquinas began his studies at the Benedictine abbey of Monte Cassino and ended them at the Cistercian abbey of Fossanova. He also made stops in Naples, Paris, Cologne, Orvieto, Rome, Paris again and then Naples again. Nichols explains how the controversy at the University of Paris was solved by Aquinas who suggested “the naturalism of the pagans at their best… could be textured into the fabric of Christian theology” (15).
With his excellent Dominican formation provided by the venerable Blackfriars of Cambridge, Nichols discusses seven topics with a Thomistic perspective: Revelation, God and Creation, Trinity, Trinity in Man, Angelology, Grace and Virtue, then Christ, Church and Sacraments. Revelation, according to Nichols, is anything that is known “through angelic mediation” (25) and grasped by humans with “what Thomas calls a lumen propheticum, a ‘prophetic light’” (22), such as “God’s eternal designs for his world” (26). Nichols has a clear description of Aquinas’ five proofs for the conclusion that God is real and expertly shows how the Third Way is the “basis” for the other four ways which resemble the material, formal, efficient and final causes of Aristotle. I found this insight to be particularly helpful.
Nichols tries his best when discussing Aquinas’ teaching on the Trinity although trying to keep track of Unitarianism, Modalism and Subordinationism can be challenging for the anyone. The main thing to remember is that for “Thomas’ Trinitarian personalism the Persons are their relations” (69). Here Nichols shows Aquinas’ debt to Richard of St. Victor, Alexander of Hales and “the admirable Bonaventure” (66).
Aquinas is known at the Angelic Doctor and one look at Part Two of Nichols book will help a reader see why. Aquinas writes in the De Ente, chapter 4, that “intelligentie sunt infinite inferius et finite superius” – “intelligences are infinite from below and finite from above.” Nichols highlights this teaching of Aquinas and writes, “Unlike our nature, angelic nature is purely form [and]… it’s nature is in potency to the actuality which is its existence” (88). Here Nichols shows his polished understanding of metaphysics.
When reviewing Aquinas’ teaching on the theological virtues in the next chapter Nichols shows his confidence with theology. According to Aquinas, “Love cannot be rightly ordered unless the proper goal of our hope is established, nor can there be any hope if knowledge of the truth is lacking” (102) Nichols clarifies what St. Thomas is saying and writes, “We need to receive resources for good living – for both natural living and supernatural living – from the grace of God” (102).
Nichols’ chapter on Christ, Church and Sacraments is an excellent review of Aquinas doctrine of Christology and the sacraments. After slowly making his way through the maze of Eastern and Western views of how Jesus can be both a man and God as the same time, Nichols shows that Aquinas is worthy of any academic task and “adds to the orthodox interpretation of the Chalcedonian Formula” (112).
“The Aftermath” is the interesting title for Part Three which reviews the various and accurate reasons why the works of St. Thomas Aquinas are not popular today. Catholic scholars are focusing on “biblical studies” (139) and the “patristic golden age” (140); parishes are paying more attention to pastoral problems; theologians want to include others, such as “Kant, Hegel and Heidegger” (141); and “philosophy faculties” (141) are repulsed by boring Thomistic manuals. Part Four is a helpful glossary of terms found in Aquinas’ philosophy and theology. Nichols gives a clear examination on the relationship between philosophy and theology according to Aquinas (170-6).
Discovering Aquinas is a recommended text for mature students of Thomism who wish to review on their understanding of St. Thomas. I also recommend Nichols’ book for continental philosophers who would be interested in his American and European sources. Mark Jordan probably would probably like to see how the Nichols, an author from Blackfriars in Cambridge, truly values Jordan’s work.
The fine presentation of Aquinas’ work here is slightly marred by the over-arching attempt to summarize the 20,000 pages written by St. Thomas with one small book. Plus, there seems to be many sentences held together by numerous commas which makes for a slow read. Still, Nichols clearly understands the finer points of philosophy and theology, genuinely appreciates the value of Aquinas, and writes in a colorful and delightful way. For example, the essence of a thing is described by Nichols as its “thinginess” (55). This and other gems truly make Nichols’ Discovering Aquinas a perfect assistant to contemporary students and scholars of St. Thomas Aquinas.
© By Theodore Faulders, April 11, 2005.