Free Ebook Pocket Aquinas
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Pocket Aquinas
Free Ebook Pocket Aquinas
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St. Thomas Aquinas was a man of genius living at a time when Western intellectualism and education reached a peak in the first flowering of the great universities. This is a collection of his ideas as expressed in the monumental "Summa of Theology" and more than 30 other great works.
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Product details
Paperback: 372 pages
Publisher: Pocket (January 15, 1991)
Language: English
ISBN-10: 0671739913
ISBN-13: 978-0671739911
Product Dimensions:
4.2 x 0.8 x 7 inches
Shipping Weight: 6.4 ounces
Average Customer Review:
4.4 out of 5 stars
3 customer reviews
Amazon Best Sellers Rank:
#1,426,701 in Books (See Top 100 in Books)
First, a reminder about books that contain selections:"The only use of selections is to deter those readers who will never appreciate the original, and thus save them from wasting their time on it, and to send all the others on the original as quickly as possible." (The Quotable Lewis, #447)Now to this book. I'm torn between which book is a better introduction to St. Thomas Aquinas: this one or Peter Kreeft's slender A Shorter Summa: The Essential Philosophical Passages of Saint Thomas Aquinas' Summa Theologica. The tug-of-war is further intensified by me being not only a layman, but also a Mormon. Go figure.This book has its advantages over Kreeft's. Key for Catholics, it has an imprimatur, although it lacks a nihil obstat. Kreeft's book lacks both. Most importantly, it has a broader selection, and diversified sources and translation, while Kreeft's is the Summa alone.Indeed, this book's strength is its broader selection. We have the gamut here of kingship, lending and usury, psychology, astronomy, and human nature.Ah, human nature. Sometimes, one sentence in a book is worth the cover price. One such sentence is this: "Man lives on the borderland between the brutes and the angels" (92). That is a great example of Aquinas's ability to take ethereal subjects, and to bring them down to earth.Other clinch phrases are:"All sciences and arts are directed in an orderly way toward one thing, that is,the perfection of man which is his happiness." (145)"Now it is ridiculous, even to unlearned people, to suppose that instruments are moved but not by any principle agent. For, this would be like supposing that the construction of a box or bed could be accomplished by put a saw or a hatchet to work without a carpenter to use them." (Paley's watchmaker argument,500 years early.)"Just as in the law courts no man can pass judgement who does not listen to the arguments from both parties, so must the person whose task is to study philosophy place himself in a better position to reach a judgement by listening to all the arguments ..." (89)And there are more.On the other hand, Kreeft's has advantages. It uses the Fathers of the English Dominican Province, which is homey. It also has very helpful plain-talk footnotes, helpful to a non-Catholic. Also, including only selections from the Summa Theologica, which is Aquinas's last work (excluding the Compendium Theologiae ], which was a "Summa for Dummies").This means, we have the cutting-edge finality of his thought. Thinkers go back and forth--think of Plato's Republic and the later Laws--and the Summa is the concluding exclamation mark to the Dumb Ox's bellow.It also has many of the objections and responses characteristic of Thomistic tutoring. For me, I relish intensely the intellectual give-and-take. Joseph Smith taught, "by proving contraries, truth is made manifest." (HC 6:248).This back-and-forth is key. It shows us both sides of the question, giving us a parallax and a stereoscopic insight on the question. Truth leaps out because we understand it in 3D.Moreover, Kreeft's book has a glossary, which I found myself referring to as I read this book.There is another weakness. This book is divided into topics, but I felt they were out of sequence. Certainly, Joseph Vernon has a sequence, but he does not follow Thomas's sequence.And this raises a concern raised by Thomas himself. In his prologue to the Summa, he said that one problem he encountered 800 years ago was that "those things that are needful for them to know are not taught according to the order of the subject matter, but according as the plan of the book might require." This, in turn, has "hampered" understanding, and contributed to "weariness [boredom] and confusion." (296)So Kreeft's book wins out. This does not mean this book is bad. I enthusiastically recommend it as a SECOND book for understanding the Dumb Ox. A good third would be Penguin's Thomas Aquinas: Selected Writings (Penguin Classics), and fourth would be a full-circle to Kreeft's A Summa of the Summa.Whatever route you choose, a conversation with Aquinas is always beneficial--even for a Mormon.
"The Pocket Aquinas" is a good introduction to the world of Thomistic thought and writing. The book is divided into eight, topically organized sections highlighting the main themes of St. Thomas' work. Within each section there are collections of his work dealing with questions pertinent to the section's subject. Each section concludes with a list of suggested readings.Overall I feel that the reading of this book I was introduced to a condensed version of Aquinas' thought. What is missing is the "feel" of Aquinas' work which one can only get from a reading of a large, unabridged section of a tome. Although I generally have little interest in abridgments, I feel that I have learned a bit of St. Thomas' wisdom. For this "The Pocket Aquinas" is a worthwhile read.
I can't really comment on The Pocket Aquinas' usefulness as an introduction to Thomistic philosophy and theology. I was already well-steeped in Thomistic thought before I discovered it. However, of all the books I own, this is the one I have inevitably gone to first (not exclusively, but first) when attempting to puzzle out some fine point of St. Thomas' thought.It's not that what's here is not also available elsewhere, because for the most part it is. It's that the book's editor has a keen grasp of what is essential for understanding the Thomistic and, through St. Thomas, Aristotelian principles upon which Aquinas' thought is grounded. There are no superfluous texts here. Every one of them has something important to offer. It's regrettable that even more could not have been included, of course, but there is a limit to the size of most men's pockets.This book will not "teach you Aquinas," but then again, neither will either of the Summas. Grasping St. Thomas' meaning requires long, dedicated effort that encompasses all of his writings. What this volume will do is provide you with a quick way to get at the nut of important points that otherwise might require you to spend considerable time flipping through the pages of his larger tomes. I give The Pocket Aquinas a very well-deserved five stars.
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