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Published online by Cambridge University Press: 01 July 2024
Even for those who are still willing to learn with St Thomas Aquinas, the image of him may be that of one whose achievement was, supremely, synthetic: starting from the first and ultimate principles, he descends steadily down from God to man, in the manner of those streams from the heavens down the mountains into the plains celebrated in the psalm (103, 13) which St Thomas chose as the text of his inaugural lecture as Master in the university of Paris:
Rigans montes de superioribus suis, ‘ de fructu operum tuorum satiabitur terra From your dwelling you water the hills; earth drinks its fill of your gift
This image has some measure of truth in it, but for reasons which will appear only slowly in the course of this article. Nevertheless, the plain—and to us more sympathetic—fact remains that this image is also false: St Thomas found men much as we find men: man is broken and lives in a broken society, a creature always liable to fall apart into his constituent pieces within a society riven by discord and distortions.
Since this article is intended to be primarily a piece of exegesis, I have thought it best to include ample references so that anybody so inclined is in a position to follow up or check any particular statement. But for the sake of the scurrying reader, I have also tried to simplify the notation of such references, as follows: All references, unless otherwise stated, are to the Summa Theologiae, and the first figure or couplet of figures denotes the Book of the Summa, the second figure denotes the Question within that Book, a third the Article within that Question, and any possible further symbol denotes either the corpus of the Response to the Question or the Reply to an objection (or both). Thus, for example, 1–2, 3, 4 in c. and ad 2 would denote the first part of the second Book, the third Question, and the corpus of the Response as well as the Reply to the second objection in the fourth Article.