St. Thomas Aquinas was a Philosopher, theologian, doctor of the Church (Angelicus Doctor), patron of Catholic universities, colleges, and schools.圣托马斯阿奎那是一位哲学家，神学家，医生，教会（安杰利卡斯医生） ，靠山的天主教大学，学院和学校等。 Born at Rocca Secca in the Kingdom of Naples, 1225 or 1227; died at Fossa Nuova, 7 March, 1274.出生于罗卡secca在英国的那不勒斯， 1225年或1227年;死在窝Nuova新， 1274年3月7日。
I. LIFE一，生命
The great outlines and all the important events of his life are known, but biographers differ as to some details and dates.伟大的纲要和所有重要的事件，他的生命是众所周知的，但传记作者不同，至于一些细节和日期。 Death prevented Henry Denifle from executing his project of writing a critical life of the saint.死亡阻止亨利德尼夫勒从执行他的计划写一危急生命的圣人。 Denifle's friend and pupil, Dominic Prümmer, OP, professor of theology in the University of Fribourg, Switzerland, took up the work and published the "Fontes Vitae S. Thomae Aquinatis, notis historicis et criticis illustrati"; and the first fascicle (Toulouse, 1911) has appeared, giving the life of St. Thomas by Peter Calo (1300) now published for the first time.德尼夫勒的朋友和学生，多米尼克prümmer ，作品，教授神学，在弗里堡大学，瑞士，拿起了工作，并公布了" fontes简历第thomae aquinatis ， notis historicis等criticis illustrati " ;和第一分册（图卢兹1911年）已出现了，使生命的圣托马斯彼得卡洛（ 1300 ）现已出版，为第一次。 From Tolomeo of Lucca .从托洛梅奥的卢卡。 . 。 . 。 we learn that at the time of the saint's death there was a doubt about his exact age (Prümmer, op. cit., 45).我们知道，在当时的圣人的死亡有一个怀疑，他的确切年龄（ prümmer ，前引书， 45 ） 。 The end of 1225 is usually assigned as the time of his birth.年底， 1225通常指派的时候，他的出生地。 Father Prümmer, on the authority of Calo, thinks 1227 is the more probable date (op. cit., 28).父亲prümmer ，对权威的卡洛认为， 1227年是更多的大概日期（同前，第28段） 。 All agree that he died in 1274.大家都同意，他死于1274年。
Landulph, his father, was Count of Aquino; Theodora, his mother, Countess of Teano. landulph ，他的父亲，被计数的阿基诺; theodora ，他的母亲， countess的teano 。 His family was related to the Emperors Henry VI and Frederick II, and to the Kings of Aragon, Castile, and France.他的家人是关系到皇帝亨利六世和冯检二，并以国王的阿拉贡，卡斯蒂利亚，法国等国家。 Calo relates that a holy hermit foretold his career, saying to Theodora before his birth: "He will enter the Order of Friars Preachers, and so great will be his learning and sanctity that in his day no one will be found to equal him" (Prümmer, op. cit., 18).卡洛表示，一个神圣的隐士，预示着他的职业生涯，说来theodora之前，他出生时说： "他会进入议事程序的方济各会士传教士，并如此之大，将自己的学习和神圣性，在他那一天没有人会发现他的平等" （ prümmer ，前引书， 18 ） 。 At the age of five, according to the custom of the times, he was sent to receive his first training from the Benedictine monks of Monte Cassino.在5岁以下的，按照习俗的时候，他被送往接受他的第一次培训，由本笃会僧侣的Monte cassino 。 Diligent in study, he was thus early noted as being meditative and devoted to prayer, and his preceptor was surprised at hearing the child ask frequently: "What is God?"热爱祖国，勤奋学习，因此，他早注意到作为冥想和专门的祈祷，和他的辅导员很惊讶听到孩子经常问： "什么是上帝" ？ About the year 1236 he was sent to the University of Naples.关于1236年，他被送往大学的那不勒斯。 Calo says that the change was made at the instance of the Abbot of Monte Cassino, who wrote to Thomas's father that a boy of such talents should not be left in obscurity (Prümmcr, op. cit., 20).卡洛说，这项改变是在实例住持的Monte cassino ，他写信给托马斯的父亲，一名男童在这样的人才不应该留在朦胧（ prümmcr ，前引书， 20 ） 。 At Naples his preceptors were Pietro Martini and Petrus Hibernus.在那不勒斯，他preceptors人彼得马提尼和Petrus餐厅hibernus 。 The chronicler says that he soon surpassed Martini at grammar, and he was then given over to Peter of Ireland, who trained him in logic and the natural sciences.该chronicler说，他很快超过了马提尼在语法，而且他，然后给他们给彼得的爱尔兰，谁训练他的逻辑和自然科学。 The customs of the times divided the liberal arts into two courses: the Trivium, embracing grammar, logic, and rhetoric; the Quadrivium, comprising music, mathematics, geometry, and astronomy .海关的时代划分文科纳入两课： trivium ，概括性的语法，逻辑，修辞; quadrivium ，包括音乐，数学，几何，天文知识。 . 。 . 。 . 。 Thomas could repeat the lessons with more depth and lucidity than his masters displayed.托马斯可重复的教训与更多的深度和洞察力比他的主人展示。 The youth's heart had remained pure amidst the corruption with which he was surrounded, and he resolved to embrace the religious life.青年的心依然纯净中的腐败，使他被包围，他决心去拥抱宗教生活。
Some time between 1240 and August, 1243, he received the habit of the Order of St. Dominic, being attracted and directed by John of St. Julian, a noted preacher of the convent of Naples.一段时间12时40分至8月， 1243 ，他收到的习惯顺序圣星，正在吸引和导演约翰的圣朱利安，一位著名的布道者修道院的那不勒斯。 The city wondered that such a noble young man should don the garb of poor friar.城市不知道这样一个崇高的年轻男子应该唐披着穷人弗莱尔。 His mother, with mingled feelings of joy and sorrow, hastened to Naples to see her son.他的母亲，与感情交织着喜悦和悲伤，连忙那不勒斯看到她的儿子。 The Dominicans, fearing she would take him away, sent him to Rome, his ultimate destination being Paris or Cologne.多米尼加，怕她将要赶他走，送他到罗马，他的最终目的地，正在巴黎或科隆。 At the instance of Theodora, Thomas's brothers, who were soldiers under the Emperor Frederick, captured the novice near the town of Aquapendente and confined him in the fortress of San Giovanni at Rocca Secca.在实例theodora ，托马斯的兄弟，谁是士兵根据皇帝冯抓获新手镇附近的aquapendente ，而且只限于他在要塞的圣乔瓦尼在罗卡secca 。 Here he was detained nearly two years, his parents, brothers, and sisters endeavouring by various means to destroy his vocation.在这里他被拘留了将近两年，他的父母，兄弟姐妹，努力以各种手段摧毁他的天职。 The brothers even laid snares for his virtue, but the pure-minded novice drove the temptress from his room with a brand which he snatched from the fire.兄弟甚至奠定了圈套，为他的美德，但纯志同道合的新手开temptress从他的房间同一个品牌，他抢去了火。 Towards the end of his life, St. Thomas confided to his faithful friend and companion, Reginald of Piperno, the secret of a remarkable favour received at this time.在接近年底时他的生活中，圣托马斯confided他忠实的朋友和伴侣， （ Reginald的piperno ，秘密一个了不起的人赞成收到在这个时候。 When the temptress had been driven from his chamber, he knelt and most earnestly implored God to grant him integrity of mind and body.当temptress已被赶出他的议事厅，他跪下，最认真恳求上帝给他完整的身心。 He fell into a gentle sleep, and, as he slept, two angels appeared to assure him that his prayer had been heard.他陷入了温柔的睡眠，而且，正如他睡，两个天使出现了向他保证，他的祈祷已经听到。 They then girded him about with a white girdle, saying: "We gird thee with the girdle of perpetual virginity."然后，他们girded他对同类型的一个白色腰带，他们说： "我们网格祢与肩带的永恒处女" 。 And from that day forward he never experienced the slightest motions of concupiscence.并从那天着他从来没有经历过丝毫的各项议案concupiscence 。
The time spent in captivity was not lost.花费的时间，被称为是信息不丢失。 His mother relented somewhat, after the first burst of anger and grief; the Dominicans were allowed to provide him with new habits, and through the kind offices of his sister he procured some books - the Holy Scriptures, Aristotle's Metaphysics, and the "Sentences" of Peter Lombard.他的母亲有点放松后，第一次爆裂的愤怒和悲痛;多米尼加人被允许向他提供新的习惯，并通过实物办事处，他的妹妹，他购置了一些书籍-圣经，亚里士多德的形而上学， "服刑"彼得伦巴第。 After eighteen months or two years spent in prison, either because his mother saw that the hermit's prophecy would eventually be fulfilled or because his brothers feared the threats of Innocent IV and Frederick II, he was set at liberty, being lowered in a basket into the arms of the Dominicans, who were delighted to find that during his captivity "he had made as much progress as if he had been in a studium generale" (Calo, op. cit., 24).经过18个月或两年花费在监狱的，或者是因为他的母亲看到了隐士的预言，最终会如愿，因为他的兄弟惧怕威胁无辜四及冯检二，他被定为自由，而被降低，在一篮子进入武器的多米尼加人，他们欣喜地发现，在他圈养" ，他取得了大的进展，如果他一直在studium generale " （卡洛，前引书， 24 ） 。
Thomas immediately pronounced his vows, and his superiors sent him to Rome.托马斯立即宣告他的誓言，以及他的上司送他到罗马。 Innocent IV examined closely into his motives in joining the Friars Preachers, dismissed him with a blessing, and forbade any further interference with his vocation.无辜四仔细研究他的动机，加入方济各会士传教士，被解雇给他送上了祝福，并禁止任何进一步的干扰与他的天职。 John the Teutonic, fourth master general of the order, took the young student to Paris and, according to the majority of the saint's biographers, to Cologne, where he arrived in 1244 or 1245, and was placed under Albertus Magnus, the most renowned professor of the order.约翰teutonic ，第四师父一般的一声令下，参加的青少年学生到巴黎，而根据大多数圣人的传记作者，前往德国科隆，在那里他在抵达第1244或1245 ，并划归： Albertus思中，最知名的教授该命令。 In the schools Thomas's humility and taciturnity were misinterpreted as signs of dullness, but when Albert had heard his brilliant defence of a difficult thesis, he exclaimed: "We call this young man a dumb ox, but his bellowing in doctrine will one day resound throughout the world."在学校托马斯的谦卑和taciturnity被误解为标志的，沉闷，不过，当何俊仁曾听过他的精彩辩护的一个困难的论断，他惊叹道： "我们呼吁这个年轻男子哑巴牛，但他的bellowing在教义，将一天resound全国各地世界" 。
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In the year 1251 or 1252 the master general of the order, by the advice of Albertus Magnus and Hugo a S. Charo (Hugh of St. Cher), sent Thomas to fill the office of Bachelor (sub-regent) in the Dominican studium at Paris.在今年的1251 ，或1252年硕士一般的一声令下，由意见： Albertus马格纳斯和雨果一第charo （休圣cher ） ，送往托马斯来填补办公室学士（分摄政） ，在多米尼加studium在巴黎举行。 This appointment may be regarded as the beginning of his public career, for his teaching soon attracted the attention both of the professors and of the students.这一任命，可以被视为一开始他的公众生涯中，他的教师尽快引起注意的教授和学生。 His duties consisted principally in explaining the "Sentences" of Peter Lombard, and his commentaries on that text-book of theology furnished the materials and, in great part, the plan for his chief work, the "Summa theologica".他的职责主要构成，在解释"服刑"的彼得伦巴第和他的评论文章对这一案文图书的神学家具材料，并在伟大的一部分，该计划为他的行政工作中， "总结theologica " 。
In due time he was ordered to prepare himself to obtain the degree of Doctor in Theology from the University of Paris, but the conferring of the degree was postponed, owing to a dispute between the university and the friars.在适当时候，他奉命准备自己获得博士学位神学，从巴黎大学，但授予的学位被推迟，原因是双方争执的大学和方济各会士。 The conflict, originally a dispute between the university and the civic authorities, arose from the slaying of one of the students and the wounding of three others by the city guard.冲突中，原本之间的纠纷，大学和民间机构，由首先杀害其中一名学生，并打伤另外三人则是由城市掉以轻心。 The university, jealous of its autonomy, demanded satisfaction, which was refused.大学，嫉妒的自治权，要求满意，但遭到拒绝。 The doctors closed their schools, solemnly swore that they would not reopen them until their demands were granted, and decreed that in future no one should be admitted to the degree of Doctor unless he would take an oath to follow the same line of conduct under similar circumstances.医生关闭他们的学校，庄严地宣誓，他们不会重开，直到他们的要求被理所当然的，并发布命令，在今后的任何人都不应被接纳的程度，医生，除非他将正式宣誓遵循同样的路线进行类似情况而定。 The Dominicans and Franciscans, who had continued to teach in their schools, refused to take the prescribed oath, and from this there arose a bitter conflict which was at its height when St. Thomas and St. Bonaventure were ready to be presented for their degrees.多米尼加和方济会，他们仍继续任教的学校，拒绝采取明宣誓，并从这个有出现激烈的冲突，这是在其身高的时候，圣托马斯和圣文德准备提交学位。 William of St-Amour extended the dispute beyond the original question, violently attacked the friars, of whom he was evidently jealous, and denied their right to occupy chairs in the university.威廉圣- amour延长争端超越了原来的问题，猛烈抨击方济各会士，其中有他显然是嫉妒，并否认自己的权力占用椅子，在大学。 Against his book, "De periculis novissimorum temporum" (The Perils of the Last Times), St. Thomas wrote a treatise "Contra impugnantes religionem", an apology for the religious orders (Touron, op. cit., II, cc. vii sqq.).对他的著作， "德periculis novissimorum temporum " （危险的最后一个次） ，圣托马斯写了论文"的矛盾impugnantes religionem " ，就应该道歉，为宗教令（ touron ，前引书，二，消委会第七节sqq ） 。 The book of William of St-Amour was condemned by Alexander IV at Anagni, 5 October, 1256, and the pope gave orders that the mendicant friars should be admitted to the doctorate.这本书的威廉圣- amour谴责亚历山大四，在anagni ， 1256年10月5日，教皇下令说，乞讨方济各会士，应被接纳为博士学位。
About this time St. Thomas also combated a dangerous book, "The Eternal Gospel" (Touron, op. cit., II, cxii).大约在这个时候，圣托马斯也打击一个危险的书， "永远的福音" （ touron ，同前，二， cxii ） 。 The university authorities did not obey immediately; the influence of St. Louis IX and eleven papal Briefs were required before peace was firmly established, and St. Thomas was admitted to the degree of Doctor in Theology.大学当局没有立即服从;影响圣路易斯第九和十教皇内裤前，必须和平，是牢固树立和圣托马斯被接纳的程度，医生在神学。 The date of his promotion, as given by many biographers, was 23 October, 1257.当日他的晋升，赋予许多传记作者，是1257年10月23日。 His theme was "The Majesty of Christ".他的主题是"国王陛下的基督" 。 His text, "Thou waterest the hills from thy upper rooms: the earth shall be filled with the fruit of thy works" (Psalm 103:13), said to have been suggested by a heavenly visitor, seems to have been prophetic of his career.他的文字， "你waterest山上，从你的上层客房：地球应充满果你的作品" （诗篇103:13 ） ，他说，已建议由一个天朝访客，似乎已被预言果然对他的职业生涯。 A tradition says that St. Bonaventure and St. Thomas received the doctorate on the same day, and that there was a contest of humility between the two friends as to which should be promoted first.传统说，圣文德和圣托马斯获得博士学位，就在同一天，并有一个竞赛的谦卑与两名友人，以应晋升第一。
From this time St. Thomas's life may be summed up in a few words: praying, preaching, teaching, writing, journeying.从这个时候圣托马斯的生活，可归纳起来是几句话：祈祷，传道，教学，写作，旅。 Men were more anxious to hear him than they had been to hear Albert, whom St. Thomas surpassed in accuracy, lucidity, brevity, and power of exposition, if not in universality of knowledge.男人更渴望听到他比他们已听到何俊仁，其中圣托马斯超越准确性，清晰，简洁，和权力的世博会，如果不是在普遍性知识。 Paris claimed him as her own; the popes wished to have him near them; the studia of the order were eager to enjoy the benefit of his teaching; hence we find him successively at Anagni, Rome, Bologna, Orvieto, Viterbo, Perugia, in Paris again, and finally in Naples, always teaching and writing, living on earth with one passion, an ardent zeal for the explanation and defence of Christian truth.巴黎声称，他为自己;教宗希望有他附近; studia该命令的人急不可耐地只顾享受他的教学，因此，我们发现他先后在anagni ，罗马，博洛尼亚， orvieto ，维泰博，佩鲁贾，在巴黎，反复实践，终于在那不勒斯，总是教学与写作，生活在地球上同一个激情，是一个热血热心的解释和捍卫基督信仰的真理。 So devoted was he to his sacred task that with tears he begged to be excused from accepting the Archbishopric of Naples, to which he was appointed by Clement IV in 1265.所以用的是他自己的神圣任务，眼含热泪，他乞求被原谅的，由接受大主教那不勒斯，他被任命克莱门特四，在第1265 。 Had this appointment been accepted, most probably the "Summa theologica" would not have been written.了这一任命已获接纳，而最可能的"总结theologica " ，也不会被写。
Yielding to the requests of his brethren, he on several occasions took part in the deliberations of the general chapters of the order.屈服于要求他的弟兄们，他多次参加了分组审议的一般章节的顺序。 One of these chapters was held in London in 1263.其中的篇章，是在伦敦举行了第1263号。 In another held at Valenciennes (1259) he collaborated with Albertus Magnus and Peter of Tarentasia (afterwards Pope Innocent V) in formulating a system of studies which is substantially preserved to this day in the studia generalia of the Dominican Order (cf. Douais, op. cit.).在另一举行瓦朗西（ 1259 ） ，他伙同： Albertus马格纳斯和彼得的tarentasia （事后教宗无辜五）制订一个系统的研究，这是大大地保存着这一天在studia generalia的多米尼加命令（参见douais ，作品同上） 。
It is not surprising to read in the biographies of St. Thomas that he was frequently abstracted and in ecstasy.这并不奇怪，以阅读传记圣托马斯说，他经常被抽象和摇头丸。 Towards the end of his life the ecstasies became more frequent.在接近年底时在他的一生中ecstasies变得更加频繁。 On one occasion, at Naples in 1273, after he had completed his treatise on the Eucharist, three of the brethren saw him lifted in ecstasy, and they heard a voice proceeding from the crucifix on the altar, saying "Thou hast written well of me, Thomas; what reward wilt thou have?"有一次，我在那不勒斯，在1273年后，他已完成了他的论文，对圣体圣事的，其中三个兄弟看到他解除了迷魂药，他们听到一个声音从十字架上的祭坛，说： "祢以书面以及我的托马斯;何种奖励祢有" ？ Thomas replied, "None other than Thyself, Lord" (Prümmer, op. cit., p. 38).托马斯回答说： "不是别人，你自己，耶和华" （ prümmer ，前引书，第38页） 。 Similar declarations are said to have been made at Orvieto and at Paris.相似的声明，称已在orvieto ，并在巴黎举行。
On 6 December, 1273, he laid aside his pen and would write no more.于1273年12月6日，他搁置一旁，他的笔和会写，没有更多。 That day he experienced an unusually long ecstasy during Mass; what was revealed to him we can only surmise from his reply to Father Reginald, who urged him to continue his writings: "I can do no more. Such secrets have been revealed to me that all I have written now appears to be of little value" (modica, Prümmer, op. cit., p. 43).这一天，他经历了非同寻常的长期忘我期间群众有什么揭发他，我们只能猜测，从他的回答父亲（ Reginald ，谁劝他，继续他的著作： "我所能做的，没有更多的，这种机密已经泄露给我说，所有我已经写了，现在看来是没有多大价值" （ modica ， prümmer ，前引书，第43页） 。 The "Summa theologica" had been completed only as far as the ninetieth question of the third part (De partibus poenitentiae). "总结theologica "已经完成，只据第九十的问题，第三部分（德partibus poenitentiae ） 。
Thomas began his immediate preparation for death.托马斯开始了他的眼前，准备死刑。 Gregory X, having convoked a general council, to open at Lyons on 1 May, 1274, invited St. Thomas and St. Bonaventure to take part in the deliberations, commanding the former to bring to the council his treatise "Contra errores Graecorum" (Against the Errors of the Greeks).格雷戈里十，经召集一般会，以公开，在里昂对1274年5月1日，应邀在圣托马斯和圣文德来参加了分组审议，指挥在前，把立法会发表其论文"的矛盾errores graecorum " （对错误的希腊人） 。 He tried to obey, setting out on foot in January, 1274, but strength failed him; he fell to the ground near Terracina, whence he was conducted to the Castle of Maienza, the home of his niece the Countess Francesca Ceccano.他试图以服从，订下徒步今年1月， 1274年，但实力没有了他，他倒在地上近terracina ，何时会有他进行了城堡的马延扎，住所，带走了他的侄女，该countess弗朗西丝切卡诺。 The Cistercian monks of Fossa Nuova pressed him to accept their hospitality, and he was conveyed to their monastery, on entering which he whispered to his companion: "This is my rest for ever and ever: here will I dwell, for I have chosen it" (Psalm 131:14).该修道院的僧侣窝Nuova新催促他接受他们的盛情款待，而且他转达了自己的修道院，在进入他耳边轻声说，以他的同伴说： "这是我的休息永远到永远：在这里，我将谈论的，我选择了它" （诗篇131:14 ） 。 When Father Reginald urged him to remain at the castle, the saint replied: "If the Lord wishes to take me away, it is better that I be found in a religious house than in the dwelling of a lay person."当父亲（ Reginald劝他留在城堡，圣回答说： "如果上帝愿意带我离开，最好是我被发现在一个宗教房子比在住家的避车的人" 。 The Cistercians were so kind and attentive that Thomas's humility was alarmed.该cistercians这么客气和周到说，托马斯的谦卑感到震惊。 "Whence comes this honour", he exclaimed, "that servants of God should carry wood for my fire!" "何时来到了，这个荣誉" ，他感叹" ，即公务员上帝应进行木材，为我国火" ！ At the urgent request of the monks he dictated a brief commentary on the Canticle of Canticles.在紧急请求的僧人，他主宰了简短的评论对canticle的canticles 。
The end was near; extreme unction was administered.年底接近;极端unction是经管。 When the Sacred Viaticum was brought into the room he pronounced the following act of faith:当神圣的旅费被带进房间内，他的突出以下行为的信仰：
If in this world there be any knowledge of this sacrament stronger than that of faith, I wish now to use it in affirming that I firmly believe and know as certain that Jesus Christ, True God and True Man, Son of God and Son of the Virgin Mary, is in this Sacrament .如果在这个世界上有没有认识这一点圣餐比信仰的，我现在想用它在申明我坚定地相信和大家一样都肯定的是耶稣基督，真实的上帝和真正的人，上帝的儿子和儿子的圣母玛利亚的，是在这圣餐。 . 。 . 。 I receive Thee, the price of my redemption, for Whose love I have watched, studied, and laboured.我接受你的，价钱我的救赎，为他们的爱情我曾经看过，研究和辛劳。 Thee have I preached; Thee have I taught.你是我鼓吹;你有我教。 Never have I said anything against Thee: if anything was not well said, that is to be attributed to my ignorance.我从未说过任何对祢：如果有什么是不能说得好，就是要归功于我的无知。 Neither do I wish to be obstinate in my opinions, but if I have written anything erroneous concerning this sacrament or other matters, I submit all to the judgment and correction of the Holy Roman Church, in whose obedience I now pass from this life.我也不希望被固执的在我的意见，但如果我写了任何错误对于这个圣餐或其他事项，因此，我向所有的判断及校正神圣罗马教会，在其服从我现在通过从这个生活。
He died on 7 March, 1274.他死于1274年3月7日。 Numerous miracles attested his sanctity, and he was canonized by John XXII, 18 July, 1323.无数的奇迹证明了他的神圣性，而且他所册封的约翰二十二， 1323年7月18日。 The monks of Fossa Nuova were anxious to keep his sacred remains, but by order of Urban V the body was given to his Dominican brethren, and was solemnly translated to the Dominican church at Toulouse, 28 January, 1369.僧人的窝Nuova新干着急，以保住自己的神圣仍然存在，但以命令的市区五的尸体被交给他的多米尼加弟兄们，并郑重地转化为多米尼加教会在图卢兹， 1369年1月28日。 A magnificent shrine erected in 1628 was destroyed during the French Revolution, and the body was removed to the Church of St. Sernin, where it now reposes in a sarcophagus of gold and silver, which was solemnly blessed by Cardinal Desprez on 24 July, 1878.一个宏伟靖国神社竖立在1628年被毁，在法国大革命期间，尸体被移走，以教会的圣sernin ，而现在reposes在石棺的黄金和白银，这是庄严的祝福枢机德普瑞于1878年7月24日。 The chief bone of his left arm is preserved in the cathedral of Naples.行政骨他的左手臂，是保存在大教堂的那不勒斯。 The right arm, bestowed on the University of Paris, and originally kept in the St. Thomas's Chapel of the Dominican church, is now preserved in the Dominican Church of S. Maria Sopra Minerva in Rome, whither it was transferred during the French Revolution.右臂，赐予的巴黎大学，原本存放在圣托马斯教堂中的多米尼加教堂，现在保存在多米尼加教堂脊髓肌肉萎缩玛丽亚sopra MINERVA项目在罗马，它向何处去被移送法国大革命期间。 A description of the saint as he appeared in life is given by Calo (Prümmer, op. cit., p. 401), who says that his features corresponded with the greatness of his soul.描述圣人，因为他出现在生活中，给出了卡洛（ prümmer ，前引书，第401页） ，他说，他的特征相符，与伟大的，他的灵魂。 He was of lofty stature and of heavy build, but straight and well proportioned.他的崇高地位和重建，但直和良好比例。 His complexion was "like the colour of new wheat": his head was large and well shaped, and he was slightly bald.他的脸色是"喜欢什么颜色的小麦新品种" ：他的头部被大和幸福状，而且他略有秃顶。 All portraits represent him as noble, meditative, gentle yet strong.所有画像代表他的高尚的，冥想，温和的，但强大的。 St. Pius V proclaimed St. Thomas a Doctor of the Universal Church in the year 1567.圣比约v宣布圣托马斯是一位医生普世教会在今年1567 。 In the Encyclical "Aeterni Patris", of 4 August, 1879, on the restoration of Christian philosophy, Leo XIII declared him "the prince and master of all Scholastic doctors".在通谕" aeterni patris " ， 1879年8月4日，就恢复基督教哲学，利奥十三世宣布他为"王子和掌握的所有学业医生" 。 The same illustrious pontiff, by a Brief dated 4 August, 1880, designated him patron of all Catholic universities, academies, colleges, and schools throughout the world.同样杰出的教宗，由一个简单的日期1880年8月4日，指定他的赞助人所有天主教大学，专科院校，学院和学校的整个世界。
IIa. IIA号。 WRITINGS (GENERAL REMARKS)著作（总论）
Although St. Thomas lived less than fifty years, he composed more than sixty works, some of them brief, some very lengthy.虽然圣托马斯住了不到50年，他组成的60多个工程，他们中的一些简短的，而且还有一些非常冗长。 This does not necessarily mean that every word in the authentic works was written by his hand; he was assisted by secretaries, and biographers assure us that he could dictate to several scribes at the same time.这并不一定意味着每一个字，在正宗作品作者是他的手，他是协助书记和传记作者向我们保证，他可以支配几个文士，在同一时间举行。 Other works, some of which were composed by his disciples, have been falsely attributed to him.其他作品，其中也有一些由他的弟子，已附有虚假产地来源标签归咎于他。
In the "Scriptores Ordinis Praedicatorum" (Paris, 1719) Fr.在" scriptores ordinis praedicatorum " （巴黎， 1719 ）神父。 Echard devotes eighty-six folio pages to St. Thomas's works, the different editions and translations (I, pp. 282-348).埃沙尔花费86对开版面，圣托马斯的作品，不同的版本和译本（一，页282-348 ） 。 Touron (op. cit., pp. 69 sqq.) says that manuscript copies were found in nearly all the libraries of Europe, and that, after the invention of printing, copies were multiplied rapidly in Germany, Italy, and France, portions of the "Summa theologica" being one of the first important works printed. touron （同前，第69 sqq ）说，手稿复制品被发现，在几乎所有的图书馆欧洲，并在经过发明的印刷，复制品分别乘以迅速，在德国，意大利和法国，部分"总结theologica作为其中的"第一个重要的作品加印。 Peter Schöffer, a printer of Mainz, published the "Secunda Secundae" in 1467.彼得schöffer ，一台打印机的美因茨，公布了"塞康达secundae "在1467年。 This is the first known printed copy of any work of St. Thomas.这是第一个已知的印刷复制的，任何工作的圣托马斯。 The first complete edition of the "Summa" was printed at Basle, in 1485.第一个完整版的"总结" ，是印在巴塞尔， 1485 。 Many other editions of this and of other works were published in the sixteenth and seventeenth centuries, especially at Venice and at Lyons.许多其他版本的，这和其他作品发表在16和17世纪，特别是在威尼斯，并在里昂。 The principal editions of all the work (Opera Omnia) were published as follows: Rome, 1570; Venice, 1594, 1612, 1745; Antwerp, 1612; Paris, 1660, 1871-80 (Vives); Parma, 1852-73; Rome, 1882 (the Leonine).主要版本的所有工作（歌剧OMNIA公司）公布如下：罗马， 1570年;威尼斯， 1594年，第1612 ， 17时45分;安特卫普， 1612年巴黎， 1660 ， 1871年至1880年（韦斯） ;帕尔马， 1852年至1873年;罗马， 1882年（ leonine ） 。 The Roman edition of 1570, called "the Piana", because edited by order of St. Pius V, was the standard for many years.罗马出版的1570年，被称为" Piana说" ，因为主编秩序的圣比约五，是标准多年。 Besides a carefully revised text it contained the commentaries of Cardinal Cajetan and the valuable "Tabula Aurea" of Peter of Bergamo.除了精心的修订案文，它包含了有关评论枢机cajetan和宝贵的"搭aurea "彼得的贝加莫。 The Venetian edition of 1612 was highly prized because the text was accompanied by the Cajetan-Porrecta commentaries .威尼斯人版第1612极为珍贵的，因为案文的陪同下，由cajetan - porrecta评论文章。 . 。 . 。 . 。 The Leonine edition, begun under the patronage of Leo XIII, now continued under the master general of the Dominicans, undoubtedly will be the most perfect of all.该leonine版，开始的赞助下，利奥十三世，现在继续下掌握一般的多米尼加人，无疑将是最完美的一切。 Critical dissertations on each work will be given, the text will be carefully revised, and all references will be verified.关键论文，每个工作会获得，文本，将仔细修改，和所有的参照，将核实。 By direction of Leo XIII (Motu Proprio, 18 Jan., 1880) the "Summa contra gentiles" will be published with the commentaries of Sylvester Ferrariensis, whilst the commentaries of Cajetan go with the "Summa theologica".由方向利奥十三世（颁布， 1880年1月18日）的"总结矛盾外邦人" ，将出版与评论的西尔维斯特ferrariensis ，虽然评论cajetan去与"总结theologica " 。
The latter has been published, being volumes IV-XII of the edition (last in 1906).后者已经出版，正在第四卷第十二版（上次在1906年） 。 St. Thomas's works may be classified as philosophical, theological, scriptural, and apologetic, or controversial.圣托马斯的作品可被归类为哲学，神学，圣经，并表歉意，或有争议的问题。 The division, however, cannot always be rigidly maintained.师，但是，不能总是一成不变地保持下去。 The "Summa theologica", eg, contains much that is philosophical, whilst the "Summa contra gentiles" is principally, but not exclusively, philosophical and apologetic. "总结theologica " ，例如，载有许多是哲学，而"总结矛盾外邦人" ，主要是，但不完全是，哲学和歉意。 His philosophical works are chiefly commentaries on Aristotle, and his first important theological writings were commentaries on Peter Lombard's four books of "Sentences"; but he does not slavishly follow either the Philosopher or the Master of the Sentences (on opinions of the Lombard rejected by theologians, see Migne, 1841, edition of the "Summa" I, p. 451).他的哲学著作主要是评亚里士多德，他的第一个重要的神学著作被评彼得伦巴第的四本书的"刑期" ，但他没有盲目跟进，无论哲学家或船长的句子（对意见的伦巴第拒绝神学家，见米涅， 1841 ，版的"总结"我，页451 ） 。
IIb.独立调查委员会。 WRITINGS (HIS PRINCIPAL WORKS)著作（他的主要作品）
Amongst the works wherein St. Thomas's own mind and method are shown, the following deserve special mention:其中一项工程，其中圣托马斯自己的态度和方法，是次展览，以下特别值得一提：
(1) "Quaestiones disputatae" (Disputed Questions) -- These were more complete treatises on subjects that had not been fully elucidated in the lecture halls, or concerning which the professor's opinion had been sought. （ 1 ） " quaestiones disputatae " （有争议的问题） -这是更完整的论文对学科没有得到充分阐明了在演讲厅，或涉及该教授的意见，已经报批。 They are very valuable, because in them the author, free from limitations as to time or space, freely expresses his mind and gives all arguments for or against the opinions adopted.他们是非常宝贵的，因为在他们的作者，不受任何限制，以时间或空间，自由地表达了他的主意，让所有的论据支持或反对的意见通过。 These treatises, containing the questions "De potentia", "De malo", "De spirit. creaturis", "De anima", "De unione Verbi Incarnati", "De virt. in communi", "De caritate", "De corr. fraterna", "De spe", "De virt. cardinal.", "De veritate", were often reprinted, eg recently by the Association of St. Paul (2 vols., Paris and Fribourg, Switzerland, 1883).这些论文，其中载有问题， "德势" ， "德联络办公室" ， "德精神。 creaturis " ， "德动物" ， "德unione verbi因卡尔纳蒂" ， "德虚拟，在通信" ， "德caritate " ， "德更正fraterna " ， "德固相萃取" ， "德虚拟。红衣主教" ， "德veritate " ，往往被重印了，如最近由协会圣保禄（ 2卷，巴黎和弗里堡，瑞士， 1883年） 。
(2) "Quodlibeta" (may be rendered "Various Subjects", or "Free Discussions") -- They present questions or arguments proposed and answers given in or outside the lecture halls, chiefly in the more formal Scholastic exercises, termed circuli, conclusiones, or determinationes, which were held once or twice a year. （ 2 ） " quodlibeta " （可能会变成"不同学科的" ，或"自由讨论" ） -他们目前的问题或提出的论点，并给出了答案，在区内或区外演讲厅，主要是在较正式的学术练习，称为下进行conclusiones ，或determinationes ，举行了一次或两次。
(3) "De unitate intellectus contra Averroistas" -- This opusculum refuted a very dangerous and widespread error, viz., that there was but one soul for all men, a theory which did away with individual liberty and responsibility. （ 3 ） "德unitate intellectus矛盾averroistas " -这小品驳斥了一个非常危险的和普遍的误差，即，有，但有一个灵魂，为所有男子，一名理论，摆脱个人自由和责任意识。 (See AVERROES) （见averroes ）
(4) "Commentaria in Libros Sententiarum" (mentioned above) -- This with the following work are the immediate forerunners of the "Summa theologica". （ 4 ） " commentaria在libros sententiarum " （上述） -这几个方面的工作是立即先辈的"总结t heologica" 。
(5) "Summa de veritate catholicae fidei contra gentiles" (Treatise on the Truth of the Catholic Faith, against Unbelievers) -- This work, written at Rome, 1261-64, was composed at the request of St. Raymond of Pennafort, who desired to have a philosophical exposition and defence of the Christian Faith, to be used against the Jews and Moors in Spain. （ 5 ） "总结德veritate catholicae信矛盾外邦人" （伤寒论真理的天主教信仰，对信的） -这方面的工作，写在罗马， 1 261年至1 264年，是组成时，应请求国的圣雷蒙德彭纳福特，想要有一个哲学的论述和辩护的基督教信仰，以用来对付犹太人和摩尔人在西班牙。 It is a perfect model of patient and sound apologetics, showing that no demonstrated truth (science) is opposed to revealed truth (faith).这是一个完美的模型的耐心和良好的护教学，显示没有表现出真理（科学）是反对揭示真理（信仰） 。 The best recent editions are those of Rome, 1878 (by Uccelli), of Paris and Fribourg, Switzerland, 1882, and of Rome, 1894.最好的最新版本，是那些对罗马， 1878年（乌切利） ，在巴黎和瑞士弗里堡， 1882年，罗马， 1894年。 It has been translated into many languages.它已被翻译成多种文字。 It is divided into four books: I. Of God as He is in Himself; II.它分为四本书：一上帝，因为他是在自己;二。 Of God the Origin of Creatures; III.上帝的起源，生物的;三。 Of God the End of Creatures; IV.上帝年底的动物;四。 Of God in His Revelation.上帝在他的启示。 It is worthy of remark that the Fathers of the Vatican Council, treating the necessity of revelation (Constitution "Dei Filius", c. 2), employed almost the very words used by St. Thomas in treating that subject in this work (I, cc. iv, V), and in the "Summa theologica" (I:1:1).它是值得的言论，认为父亲的梵蒂冈理事会，治疗的必要性启示（宪法" dei filius " ，长2 ） ，就业几乎是非常用字，由圣托马斯在对待这一问题，在这方面的工作（一，消委会。四，五） ，并在"总结theologica " （ 1 ： 1:1 ） 。
(6) Three works written by order of Urban IV -- （ 6 ）三个工程的书面命令，市区四-
The "Opusculum contra errores Graecorum" refuted the errors of the Greeks on doctrines in dispute between them and the Roman Church, viz., the procession of the Holy Ghost from the Father and the Son, the primacy of the Roman pontiff, the Holy Eucharist, and purgatory. "小品矛盾errores graecorum "驳斥错误的，希腊人对教义在它们之间争端与罗马教会的，即，让游行圣灵来自父亲和儿子，至高无上的罗马教皇，圣体圣事和炼狱。 It was used against the Greeks with telling effect in the Council of Lyons (1274) and in the Council of Florence (1493).它是用来对付希腊人与告诉作用，在安理会的里昂（ 1274 ） ，并在议会中的佛罗伦斯（ 1493 ） 。 In the range of human reasonings on deep subjects there can be found nothing to surpass the sublimity and depth of the argument adduced by St. Thomas to prove that the Holy Ghost proceeds from the Father and the Son (cf. Summa I:36:2); but it must be borne in mind that our Faith is not based on that argument alone.在各种人类reasonings深科目，可以发现，没有什么超越的崇高和深度的论点所引证的圣托马斯证明圣灵收益来自父亲和儿子（参见总结一： 36:2 ） ，但我们亦必须紧记，我们的信仰是不是基于这样的说法。
"Officium de festo Corporis Christi". "管理办公室，德corporis Festo的基督" 。 Mandonnet (Ecrits, p. 127) declares that it is now established beyond doubt that St. Thomas is the author of the beautiful Office of Corpus Christi, in which solid doctrine, tender piety, and enlightening Scriptural citations are combined, and expressed in language remarkably accurate, beautiful, chaste, and poetic.芒多内（ ecrits ，第127页）宣布，它现在确立了毋庸置疑的是，圣托马斯，是作者的美丽办公室的科珀斯克里斯蒂，其中固体学说，招标的虔诚和启发圣经引文相结合，并表示，在语言显准确，美丽，纯洁，诗意的。 Here we find the well-known hymns, "Sacris Solemniis", "Pange Lingua" (concluding in the "Tantum Ergo"), "Verbum Supernum" (concluding with the "O Salutaris Hostia") and, in the Mass, the beautiful sequence "Lauda Sion".在这里，我们找到了著名的圣歌， " sacris solemniis " ， " pange语言" （结论，在"唯一号ETM " ） ， "拉丁文字语言supernum " （结论与划" O salutaris hostia " ） ，并在大众，美丽序列"劳达锡永" 。 In the responses of the office, St. Thomas places side by side words of the New Testament affirming the real presence of Christ in the Blessed Sacrament and texts from the Old Testament referring to the types and figures of the Eucharist.在该厅的答复，圣托马斯地方并排的话，新约圣经申明真实存在的基督圣体和文本，从旧约圣经提到的类型和数字的圣体圣事。 Santeuil, a poet of the seventeenth century, said he would give all the verses he had written for the one stanza of the "Verbum Supernum": "Se nascens dedit socium, convescens in edulium: Se moriens in pretium, Se regnans dat in praemium" -- "In birth, man's fellow-man was He, His meat, while sitting at the Board: He died his Ransomer to be, He reigns to be his Great Reward" (tr. by Marquis of Bute). santeuil ，一个诗人的十七世纪时说，他将给所有的小诗，他曾写了一stanza的"拉丁文字语言supernum " ： "硒nascens dedit socium ， convescens在edulium ：硒moriens在pretium ，硒regnans的DAT在praemium " -"在出生时，男子的老乡男子被他的，他的肉，而坐在董事会：他死于他的r ansomer来，他到处被他的伟大报酬" （ t r.由侯爵的弼） 。 Perhaps the gem of the whole office is the antiphon "O Sacrum Convivium" (cf. Conway, "St. Thomas Aquinas", London and New York, 1911, p. 61).也许在创业板上市的整个办公室是antiphon划" O骶骨convivium " （见康威， "多瑪斯" ，伦敦和纽约， 1911年，第61页） 。
The "Catena Aurea", though not as original as his other writings, furnishes a striking proof of St. Thomas's prodigious memory and manifests an intimate acquaintance with the Fathers of the Church. " catena aurea " ，但不是作为原来作为他的其他著作，提供了一个鲜明的证明圣托马斯的prodigious记忆，体现了一个亲切的熟人与教会的神父。 The work contains a series of passages selected from the writings of the various Fathers, arranged in such order that the texts cited form a running commentary on the Gospels.工作包含一系列的段落中挑选出来的著作各项父亲，安排在这样的命令文本引用，形成运行述评之四福音。 The commentary on St. Matthew was dedicated to Urban IV.评论圣马太是献给市区四。 An English translation of the "Catena Aurea" was edited by John Henry Newman (4 vols., Oxford, 1841-1845; see Vaughan, op. cit., vol. II,) pp.一个英语翻译" catena aurea "主编约翰亨利纽曼（ 4卷，牛津， 1841年至1845年;见沃恩，同上，第二卷） ，页。 529 sqq.. 529 sqq ..
(7) The "Summa theologica"-- This work immortalized St. Thomas. （七） "总结theologica " -这项工作永生圣托马斯。 The author himself modestly considered it simply a manual of Christian doctrine for the use of students.作者自己谦虚地认为这只是一种手工的基督教教义为学生使用。 In reality it is a complete scientifically arranged exposition of theology and at the same time a summary of Christian philosophy (see SUMMÆ).实际上它是一个完整的，科学地安排了博览会的神学与在同一时间内的总结基督教哲学（见summæ ） 。 In the brief prologue St. Thomas first calls attention to the difficulties experienced by students of sacred doctrine in his day, the causes assigned being: the multiplication of useless questions, articles, and arguments; the lack of scientific order; frequent repetitions, "which beget disgust and confusion in the minds of learners".在简短的开场白圣托马斯的要求，首先要注意所经历的困难学生的神圣教义，在他那一天，其原因正在分派：乘法无用的问题，文章和论点;缺乏科学秩序;频繁重复， "招致反感和混乱，在人的头脑中的学习者" 。 Then he adds: "Wishing to avoid these and similar drawbacks, we shall endeavour, confiding in the Divine assistance, to treat of these things that pertain to sacred doctrine with brevity and clearness, in so far as the subject to he treated will permit."然后他又说： "希望避免这些和其他类似的缺点，我们会尽力， confiding在神圣的援助，以处理这些事情涉及到神圣的学说与简洁清晰，无论如何，就此事向他处理，将许可证。 "
In the introductory question, "On Sacred Doctrine", he proves that, besides the knowledge which reason affords, Revelation also is necessary for salvation first, because without it men could not know the supenatural end to which they must tend by their voluntary acts; secondly, because, without Revelation, even the truths concerning God which could be proved by reason would be known "only by a few, after a long time, and with the admixture of many errors".在介绍性问题， "对神圣教义" ，他证明了，除了知识，其中原因颇，启示，也有必要为救亡第一，因为如果没有它，官兵们不知道supenatural结束了，他们往往要由他们自愿行为;其次，因为，如果没有启示，即使是关于真理的上帝可以得到证明的理由，将已知的" ，只有少数人，经过漫长的时间，并与外加剂的许多错误" 。 When revealed truths have been accepted, the mind of man proceeds to explain them and to draw conclusions from them.当发现真理已经被接受，心中的人的收益作出解释，并从中得出结论。 Hence results theology, which is a science, because it proceeds from principles that are certain (Answer 2).因而导致神学，它是一门科学，因为它的收益原则是一定的（答案2 ） 。 The object, or subject, of this science is God; other things are treated in it only in so far as they relate to God (Answer 7).客体，或课题，而这个科学，是上帝;其他事情处理，它只是在这么远，因为它们与上帝（答案7 ） 。 Reason is used in theology not to prove the truths of faith, which are accepted on the authority of God, but to defend, explain, and develop the doctrines revealed (Answer 8).原因是用在神学并不是为了证明真理的信仰，这是对公认的权威上帝，但为了捍卫，解释，并发展理论揭示了（答案8 ） 。 He thus announces the division of the "Summa": "Since the chief aim of this sacred science is to give the knowledge of God, not only as He is in Himself, but also as He is the Beginning of all things, and the End of all, especially of rational creatures, we shall treat first of God; secondly, of the rational creature's advance towards God (de motu creaturae rationalis in Deum); thirdly, of Christ, Who, as Man, is the way by which we tend to God."因此，他宣布，该司的"总结" ： "由于行政的目的，这片神圣的科学，是为了让知识的神，不仅是因为他是在自己的，但也因为他是一开始所有的东西，和落脚点所有问题，尤其是理性的动物，我们应首先处理的上帝;第二，理性造物的走向上帝（德自行creaturae rationalis在deum ） ;第三，基督的人，由于人，就是这样，使我们倾向于向上帝" 。 God in Himself, and as He is the Creator; God as the End of all things, especially of man; God as the Redeemer -- these are the leading ideas, the great headings, under which all that pertains to theology is contained.上帝在自己，并因为他是造物主;上帝作为结束所有的东西，尤其是男子;上帝为救赎-这些都是主要的想法，大标题下，都属于神学载。
(a) Sub-divisions （一）副师
The First Part is divided into three tracts:第一部分是分成3块：
On those things which pertain to the Essence of God;对这些事情，其中涉及到了本质的上帝;
On the distinction of Persons in God (the mystery of the Trinity);关于区别的人，神（奥秘的三一） ;
On the production of creatures by God and on the creatures produced.对生产生物由上帝和对生物产生了。
The Second Part, On God as He is in the End of man, is sometimes called the Moral Theology of St. Thomas, ie, his treatise on the end of man and on human acts.第二部分，关于上帝，因为他是在去年底的男子，有时也被称为道德神学的圣托马斯，即，他的论文就结束的男子和对人类的行为。 It is subdivided into two parts, known as the First Section of the Second (I-II, or 1a 2ae) and the Second of the Second (II-II, or 2a 2ae).它分为两个部分，称为第一组第二（第一项和第二项，或1 A 2 AE条） ，第二次的二（二-二，或甲2 A E条） 。
The First of the Second.第一项第二。 The first five questions are devoted to proving that man's last end, his beatitude, consists in the possession of God.首五个问题，现致力于证明那人的最终目的，他beatitude ，存在于一个藏神。 Man attains to that end or deviates from it by human acts, ie by free, deliberate acts.男子能达到这一目的，或偏离了它的人的行为，即免费的，蓄意的行为。 Of human acts he treats, first, in general (in all but the first five questions of the I-II), secondly, in particular (in the whole of the II-II).人的行为，他待人，首先，在一般情况（在所有，但首五个问题的第一项和第二项） ，其次，特别是（在整个的二-二） 。 The treatise on human acts in general is divided into two parts: the first, on human acts in themselves; the other, on the principles or causes, extrinsic or intrinsic, of those acts.该论文对人的行为一般分为两个部分：第一，对人的行为本身;另一方面，对原则或原因，外在或内在的，对这些行为。 In these tracts and in the Second of the Second, St. Thomas, following Aristotle, gives a perfect description and a wonderfully keen analysis of the movements of man's mind and heart.在这些传单，并在第二次，第二次在圣托马斯，继亚里士多德，给人一个完美的描述，并享受一切热衷分析的动向，人的心灵和心脏病。
The Second of the Second considers human acts, ie, the virtues and vices, in particular.第二次，第二次认为人的行为，也就是说，美德与邪恶，尤其是。 In it St. Thomas treats, first, of those things that pertain to all men, no matter what may be their station in life, and, secondly, of those things that pertain to some men only.在这圣托马斯待人，首先，这些事情涉及到的所有男性，不管遇到什么样，可他们站生活，而且，第二，这些事情涉及到一些只有男人参加。 Things that pertain to all men are reduced to seven headings: Faith, Hope, and Charity; Prudence, Justice, Fortitude, and Temperance.事情涉及到的所有男性都减少到七个标题：信仰，希望，而慈善机构;审慎，公正，坚忍不拔，戒酒。 Under each title, in order to avoid repetitions, St. Thomas treats not only of the virtue itself, but also of the vices opposed to it, of the commandment to practise it, and of the gift of the Holy Ghost which corresponds to it.根据每部作品的，但为了避免重复，圣托马斯待人不仅是美德本身，而且也违反了邪恶反对的，该诫执业，以及礼物的圣灵对应。 Things pertaining to some men only are reduced to three headings: the graces freely given (gratia gratis datae) to certain individuals for the good of the Church, such as the gifts of tongues, of prophecy, of miracles; the active and the contemplative life; the particular states of life, and duties of those who are in different states, especially bishops and religious.事情涉及到一些男人不仅缩短为3标题：恩宠自由给予（特惠免费datae ）于某些个人，为良好的教会，如以礼品的舌头的预言，奇迹的人;活跃和contemplative生活;特定国家的生活方式，和义务的人在不同的国家，特别是主教和宗教。
The Third Part treats of Christ and of the benefits which He has conferred upon man, hence three tracts: On the Incarnation, and on what the Saviour did and suffered; On the Sacraments, which were instituted by Christ, and have their efficacy from His merits and sufferings; On Eternal Life, ie, on the end of the world, the resurrection of bodies, judgment, the punishment of the wicked, the happiness of the just who, through Christ, attain to eternal life in heaven.第三部分，待人基督和好处，而他亦赋予男子，因此，三个域：就化身，和以什么救世主，并没有遭受;圣礼，这宗是由基督的，也有其功效，从他的优点和痛苦;永生，即对世界的末了，复活的人的尸体，判断，惩罚恶人，幸福，正义，他们通过基督，达到以永恒的生命在天上。
Eight years were given to the composition of this work, which was begun at Rome, where the First Part and the First of the Second were written (1265-69). 8年来给予的组成，这方面的工作，这是开始于罗马，而第一部分的第一，第二写的（ 1265至1269年） 。 The Second of the Second, begun in Rome, was completed in Paris (1271).第二，把第二个，开始在罗马，完成了在巴黎举行（ 1271 ） 。 In 1272 St. Thomas went to Naples, where the Third Part was written, down to the ninetieth question of the tract On Penance (see Leonine edition, I, p. xlii).在1272年圣托马斯前往那不勒斯，那里的第三部分，写，下降至第90问题的路轨上忏悔（见leonine版，我第四十二） 。 The work has been completed by the addition of a supplement, drawn from other writings of St. Thomas, attributed by some to Peter of Auvergne, by others to Henry of Gorkum.这项工作已经完成，由另外的一个补充，从其他著作的圣托马斯，归因于一些彼得的Bretagne布列塔尼地区，由他人亨利gorkum 。 These attributions are rejected by the editors of the Leonine edition (XI, pp. viii, xiv, xviii).这些属性都拒绝了编辑的leonine版（第十一页。八，十四，十八） 。 Mandonnet (op. cit., 153) inclines to the very probable opinion that it was compiled by Father Reginald de Piperno, the saint's faithful companion and secretary.芒多内（同前， 153 ）倾向很可能认为它是由父（ Reginald德piperno ，圣者的忠实伴侣和秘书。
The entire "Summa" contains 38 Treatises, 612 Questions, subdivided into 3120 articles, in which about 10,000 objections are proposed and answered.整个"总结" ，含有38种论文，有612项质询，细分为3120条，其中约10000人的反对，提出并回答了。 So admirably is the promised order preserved that, by reference to the beginning of the Tracts and Questions, one can see at a glance what place it occupies in the general plan, which embraces all that can be known through theology of God, of man, and of their mutual relations .如此令人钦佩的是承诺，以便保存，参照年初的大片和问题，其中一个一看就知是什么地方，它在总体规划，其中包含了所有可以被称为透过神学上帝的人，和它们彼此之间的关系。 . 。 . 。 "The whole Summa is arranged on a uniform plan. Every subject is introduced as a question, and divided into articles. . . . Each article has also a uniform disposition of parts. The topic is introduced as an inquiry for discussion, under the term Utrum, whether -- eg Utrum Deus sit? The objections against the proposed thesis are then stated. These are generally three or four in number, but sometimes extend to seven or more. The conclusion adopted is then introduced by the words, Respondeo dicendum. At the end of the thesis expounded the objections are answered, under the forms, ad primum, ad secundum, etc." "整个总结，是安排在一个统一的计划，每一个主题，介绍了作为一个问题，并分为文章… … 。每一条款亦拥有一个统一的处置部分。专题介绍了一项调查，为讨论后，根据任期utrum ，无论-例如u trumd eus坐吗反对拟议论文，然后说明这些都是一般三个或四个号码，但有时延长至七年或以上。结论通过，然后提交由换句话说，反应d icendum。在去年底的论文中阐述的反对回答，根据形式，专案primum ，对Secundum广告，等等" 。 . 。 . 。 . 。 . 。 The "Summa" is Christian doctrine in scientific form; it is human reason rendering its highest service in defence and explanation of the truths of the Christian religion. "总结" ，是基督教的教义，在科学的形式，它是人类理性渲染其最高服务于国防和解释真理的基督教。 It is the answer of the matured and saintly doctor to the question of his youth: What is God?这是答案的成熟和圣洁医生的问题，他的青年：什么是上帝吗？ Revelation, made known in the Scriptures and by tradition; reason and its best results; soundness and fulness of doctrine, order, conciseness and clearness of expression, effacement of self, the love of truth alone, hence a remarkable fairness towards adversaries and calmness in combating their errors; soberness and soundness of judgment, together with a charmingly tender and enlightened piety -- these are all found in this "Summa" more than in his other writings, more than in the writings of his contemporaries, for "among the Scholastic doctors, the chief and master of all, towers Thomas Aquinas, who, as Cajetan observes (In 2am 2ae, Q. 148, a. 4) 'because he most venerated the ancient doctors of the Church in a certain way seems to have inherited the intellect of all'" (Encyclical, "Aeterni Patris", of Leo XIII).启示，知道在经典和传统;原因和其最好的结果;稳健和fulness的学说，秩序，简洁和清晰的表达， effacement自我，热爱真理单，因此显着公平，对对手和冷静，在打击其错误;清醒和稳健的判断，加上一个特色，招标和开明的虔诚-这些都是发现，在这"总结" ，更比他的其他著作，多在写作他的同时代的， "其中学业医生，行政和硕士学位，水塔多瑪斯，他作为cajetan观察（在凌晨2时2 AE条，问： 148 ，甲4 ） ' ，因为他最崇敬的古代医生的教会在某种意义上似乎已经继承智力的一切' " （通谕" ， aeterni patris " ，利奥十三） 。
(b) Editions and Translations （二）版本和译本
It is impossible to mention the various editions of the "Summa", which has been in constant use for more than seven hundred years.这是不可能的，更不用说各种版本的"总结" ，它已经在不断的使用超过七百年。 Very few books have been so often republished.极少数的书籍已如此，往往重新公布。 The first complete edition, printed at Basle in 1485, was soon followed by others, eg, at Venice in 1505, 1509, 1588, 1594; at Lyons in 1520, 1541, 1547, 1548, 1581, 1588, 1624,1655; at Antwerp in 1575.第一个完整版，印刷，在巴塞尔，在1485年，很快就被随后其他人，例如，在威尼斯，在1505年， 1509名， 1588 ， 1594份;里昂于1520年， 1541 ，第1547 ， 1548 ， 1581 ， 1588 ， 1624,1655 ;安特卫普在1575年。 These are enumerated by Touron (op. cit., p. 692), who says that about the same time other editions were published at Rome, Antwerp, Rouen, Paris, Douai, Cologne, Amsterdam, Bologna, etc. The editors of the Leonine edition deem worthy of mention those published at Paris in 1617, 1638, and 1648, at Lyons in 1663, 1677, and 1686, and a Roman edition of 1773 (IV, pp. xi, xii).这些都是列举touron （同前， 692页） ，他说，大约同一时间，其他版本出版于罗马，安特卫普，鲁昂，巴黎， douai ，科隆，阿姆斯特丹，博洛尼亚等编辑的leonine版认为值得一提的那些刊登在巴黎1617年， 1638年和1648年，在里昂，在1663年， 1677年和1686年，与古罗马版1773 （第四页第十一，第十二章） 。 Of all old editions they consider the most accurate two published at Padua, one in 1698, the other in 1712, and the Venice edition of 1755.所有旧版本，他们认为最准确的两次刊登在帕多瓦，一次在1698年，另一次在1712 ，和威尼斯出版的1755年 Of recent editions the best are the following: the Leonine; the Migne editions (Paris, 1841, 1877); the first volume of the 1841 edition containing the "Libri quatuor sententiarum" of Peter Lombard; the very practical Faucher edition (5 vols. small quarto, Paris, 1887), dedicated to Cardinal Pecci, enriched with valuable notes; a Roman edition of 1894.最近的版本，最好有以下几方面： leonine ;米涅版（巴黎， 1841 ， 1877 ） ;首卷本1841年版载： "本书quatuor sententiarum "彼得伦巴第;非常实用faucher版（ 5卷。小四开，巴黎， 1887年） ，专责枢机pecci ，丰富宝贵的笔记;罗马版的1894年。 The "Summa" has been translated into many modern languages as well. "总结" ，已被翻译成许多现代语言的版本。
IIc.安南。 WRITINGS (METHOD AND STYLE)著作（方法和风格）
It is not possible to characterize the method of St. Thomas by one word, unless it can be called eclectic.这是不可能的表征方法圣托马斯由一个字，除非它可被称为折衷主义。 It is Aristotelean, Platonic, and Socratic; it is inductive and deductive; it is analytic and synthetic.这是aristotelean ，柏拉图，苏格拉底，它是归纳与演绎，它是解析和合成。 He chose the best that could he found in those who preceded him, carefully sifting the chaff from the wheat, approving what was true, rejecting the false.他选择最好的可能，他发现前面的人，他仔细筛选箔条从小麦，核准什么是真实，拒绝虚假的。 His powers of synthesis were extraordinary.他的权力的合成非同寻常。 No writer surpassed him in the faculty of expressing in a few well-chosen words the truth gathered from a multitude of varying and conflicting opinions; and in almost every instance the student sees the truth and is perfectly satisfied with St. Thomas's summary and statement.没有作家超越了他在医学院表示，在几个精心挑选的话真相聚集来自多种不同的和相互冲突的意见，而且在几乎每一个例如学生认为真理是完全满意圣托马斯的总结和声明。 Not that he would have students swear by the words of a master.不，他不会有学生宣誓，由字的硕士学位。 In philosophy, he says, arguments from authority are of secondary importance; philosophy does not consist in knowing what men have said, but in knowing the truth (In I lib. de Coelo, lect. xxii; II Sent., D. xiv, a. 2, ad 1um).在哲学领域，他说，争论从权威是次要的;哲学并不知道什么男人说，但在知道真相（在I库。德coelo ， lect 。二十二;派出二，四十四， 2 ，专案1um ） 。 He assigns its proper place to reason used in theology (see below: Influence of St. Thomas), but he keeps it within its own sphere.他委派了适当的地位，讲道理用在神学（见下文：影响力的圣托马斯） ，但他却一直它在其自己的领域。 Against the Traditionalists the Holy See has declared that the method used by St. Thomas and St. Bonaventure does not lead to Rationalism (Denzinger-Bannwart, n. 1652).针对传统教廷宣布，该方法所用的圣托马斯和圣文德不会导致理性主义（登青格- bannwart ， 12月31日1652 ） 。 Not so bold or original in investigating nature as were Albertus Magnus and Roger Bacon, he was, nevertheless, abreast of his time in science, and many of his opinions are of scientific value in the twentieth century.并非如此大胆或原在调查的性质，因为人： Albertus马格纳斯和罗杰培根，他，不过，了解他的时代在科学，而且他的许多意见都的科学价值，在二十世纪。 Take, for instance, the following: "In the same plant there is the two-fold virtue, active and passive, though sometimes the active is found in one and the passive in another, so that one plant is said to be masculine and the other feminine" (3 Sent., D. III, Q. ii, a 1).采取的，例如以下内容： "在同一个厂是有两方面的美德，主动和被动，虽然有时会主动发现，在一个与被动在另一个国家中，使一厂据说是阳刚和其他女性" （ 3派，三，四，问：第二组，分别为一） 。
The style of St. Thomas is a medium between the rough expressiveness of some Scholastics and the fastidious elegance of John of Salisbury; it is remarkable for accuracy, brevity, and completeness.作风圣托马斯是一个中等之间的粗糙表现强烈的一些scholastics和挑剔的优雅约翰梳士巴利;值得注意的是，为准确，简洁，和完整性。 Pope Innocent VI (quoted in the Encyclical, "Aeterni Patris", of Leo XIII) declared that, with the exception of the canonical writings, the works of St. Thomas surpass all others in "accuracy of expression and truth of statement" (habet proprietatem verborum, modum dicendorum, veritatem sententiarum).教宗无辜六（引述在通谕中， " aeterni patris " ，利奥十三）宣布，除典型著作，作品，圣托马斯超越所有其他人的"表述的准确性和真实性的声明" （ habet proprietatem verborum ， modum dicendorum ， veritatem sententiarum ） 。 Great orators, such as Bossuet, Lacordaire, Monsabré, have studied his style, and have been influenced by it, but they could not reproduce it.伟大的演说，如bossuet ，拉科代尔， monsabré ，研究了他的风格，并一直在影响它，但不能复制。 The same is true of theological writers.同样是真实的神学作家。 Cajetan knew St. Thomas's style better than any of his disciples, but Cajetan is beneath his great master in clearness and accuracy of expression, in soberness and solidity of judgment. cajetan知道圣托马斯的风格胜过他的任何弟子，但cajetan下方，是他的伟大主人清晰和准确的表达，在清醒和坚固的判断。 St. Thomas did not attain to this perfection without an effort.圣托马斯没有达到这种完美，没有了努力。 He was a singularly blessed genius, but he was also an indefatigable worker, and by continued application he reached that stage of perfection in the art of writing where the art disappears.他是一个奇有福天才，但他也是一个不知疲倦的工作者，并继续适用于他到达这个阶段的完美的艺术，以书面形式向被艺术消失。 "The author's manuscript of the Summa Contra Gentiles is still in great part extant. It is now in the Vatican Library. The manuscript consists of strips of parchment, of various shades of colour, contained in an old parchment cover to which they were originally stitched. The writing is in double column, and difficult to decipher, abounding in abbreviations, often passing into a kind of shorthand. Throughout many passages a line is drawn in sign of erasure" (Rickaby, Op. cit., preface: see Ucelli ed., "Sum. cont. gent.", Rome, 1878). "作者的手稿的总结矛盾外邦人仍处在大部份现存的，目前它在梵蒂冈图书馆手稿组成的试纸条的羊皮纸，各种明暗层次，载于旧羊皮纸掩护，而它们原本缝合。写作，是在双栏，难以破解， abounding在缩写，往往是进入了一种速记。全国各地的许多段落一条线是划在签署的擦除" （ rickaby ，前引书，前言：看到于切尔利海关， "有关款项。续根特" ，罗马， 1878年） 。
III.三。 INFLUENCES EXERTED ON ST.施加影响，对圣。 THOMAS托马斯
How was this great genius formed?如何是这个伟大的天才形成？ The causes that exerted an influence on St. Thomas were of two kinds, natural and supernatural.原因施加影响力圣托马斯分别为两种，自然和超自然的。
A. Natural Causes答：自然原因
(1) As a foundation, he "was a witty child, and had received a good soul" (Wisdom 8:19). （ 1 ）为基础，他"是一个机智的孩子，并已收到了良好的灵魂" （智慧8时19分） 。 From the beginning he manifested precocious and extraordinary talent and thoughtfulness beyond his years.从一开始，他表现出早熟和非凡的才华和体贴超越他的年。
(2) His education was such that great things might have been expected of him. （ 2 ）表示，他的教育就是如此伟大的事情都有可能在人们意料之中的。 His training at Monte Cassino, at Naples, Paris, and Cologne was the best that the thirteenth century could give, and that century was the golden age of education.他的训练上的Monte cassino ，在那不勒斯，巴黎，科隆，是最好的说， 13世纪可以给，并说，世纪是黄金时代的教育。 That it afforded excellent opportunities for forming great philosophers and theologians is evident from the character of St. Thomas's contemporaries.它提供了很好的发展机会，形成伟大的哲学家和神学家，是显而易见的，从性格圣托马斯的同时代。 Alexander of Hales, Albertus Magnus, St. Bonaventure, St. Raymond of Pennafort, Roger Bacon, Hugo a S. Charo, Vincent of Beauvais, not to mention scores of others, prove beyond all doubt that those were days of really great scholars.亚历山大的hales ， ： Albertus思，圣文德，圣雷蒙德彭纳福特罗杰培根，雨果一第charo ，郑海泉的beauvais ，更遑论分数等，证明毋庸置疑的，那些都是天的真正伟大的学者。 (See Walsh, "The Thirteenth, Greatest of Centuries", New York, 1907.) The men who trained St. Thomas were his teachers at Monte Cassino and Naples, but above all Albertus Magnus, under whom he studied at Paris and Cologne. （见沃尔什， "第十三届，最大的百年" ，纽约， 1907年） ，男子，他们训练有素的圣托马斯是他的老师，在蒙地cassino和那不勒斯的，但首先是： Albertus马格纳斯下，他就读于巴黎和科隆。
(3) The books that exercised the greatest influence on his mind were the Bible, the Decrees of the councils and of the popes, the works of the Fathers, Greek and Latin, especially of St. Augustine, the "Sentences" of Peter Lombard, the writings of the philosophers, especially of Plato, Aristotle, and Boethius. （ 3 ）的书籍行使的影响最大，他的心被圣经，法令的议会和的教宗，工程的父亲，希腊文和拉丁文，特别是圣奥古斯丁， "服刑"的彼得伦巴第，著作的哲学家，尤其是柏拉图，亚里士多德，论波爱修斯。 If from these authors any were to be selected for special mention, undoubtedly they would be Aristotle, St. Augustine, and Peter Lombard.如果从这些作者的任何被选定为特别一提的，毫无疑问他们将亚里士多德，圣奥古斯丁，彼得伦巴第。 In another sense the writings of St. Thomas were influenced by Averroes, the chief opponent whom he had to combat in order to defend and make known the true Aristotle.在另一意义上的著述圣托马斯分别受averroes ，行政对手的人，他要战斗，以捍卫并作出知道真实情况亚里士多德。
(4) It must be borne in mind that St. Thomas was blessed with a retentive memory and great powers of penetration. （四）必须紧记，圣托马斯是幸运，拥有保持记忆和大国的渗透。 Father Daniel d'Agusta once pressed him to say what he considered the greatest grace he had ever received, sanctifying grace of course excepted.丹尼尔的父亲-阿古斯塔一旦催促他说的话是什么，他认为最大的恩典，他曾经收到s anctifying的恩典，当然例外。 "I think that of having understood whatever I have read", was the reply. "我觉得有什么了解，我看过" ，是答辩。 St. Antoninus declared that "he remembered everything be had read, so that his mind was like a huge library" (cf. Drane, op. cit., p. 427; Vaughan, op. cit., II, p. 567).圣antoninus宣称， "他还记得，一切被阅读了，所以是他的心，就像一个巨大的图书馆" （见杜蓝，前引书，第427页;沃恩，同上，第二页567 ） 。 The bare enumeration of the texts of Scripture cited in the "Summa theologica" fills eighty small-print columns in the Migne edition, and by many it is not unreasonably supposed that he learned the Sacred Books by heart while he was imprisoned in the Castle of San Giovanni.裸计数的文本引用圣经中的"总结theologica "填补了80小打印栏目，在米涅版，并有很多，这是不是不合理地假定他得知神圣的书籍，由心脏，而他被囚禁在城堡圣乔瓦尼。 Like St. Dominic he had a special love for the Epistles of St. Paul, on which he wrote commentaries (recent edition in 2 vols., Turin, 1891).像圣星，他有一种特殊的爱教会圣保罗，对他写评论文章（最新一版2卷，都灵， 1891年） 。
(5) Deep reverence for the Faith, as made known by tradition, characterizes all his writings. （ 5 ）深为崇敬信仰，因为知道按照传统，特点是他的所有著作。 The consuetudo ecclesiae -- the practice of the Church -- should prevail over the authority of any doctor (Summa II-II:10:12).该consuetudo ecclesiae -实践教会-要战胜的权威，任何医生（总结二-二： 1 0 :12）。 In the "Summa" he quotes from 19 councils, 41 popes, and 52 Fathers of the Church.在"总结" ，他引述来自19个议会， 41个教皇， 52教会的神父。 A slight acquaintance with his writings will show that among the Fathers his favourite was St. Augustine (on the Greek Fathers see Vaughan, op. cit., II, cc. iii sqq.).稍微熟悉他的作品，将进一步证明，其中的父亲，他最喜欢的是圣奥古斯丁（对希腊教父见沃恩，同上，二，消委会第三节sqq ） 。
(6) With St. Augustine (II De doctr. Christ., c. xl), St. Thomas held that whatever there was of truth in the writings of pagan philosophers should be taken from them, as from "unjust possessors", and adapted to the teaching of the true religion (Summa I:84:5). （ 6 ）与圣奥古斯丁（二德doctr 。基督，长四十） ，圣托马斯认为，不管有真理的著述异教徒的哲学家应采取从他们，从"不公正的拥有者" ，并适应教学的真正的宗教（总结一： 84:5 ） 。 In the "Summa" alone he quotes from the writings of 46 philosophers and poets, his favourite authors being Aristotle, Plato, and, among Christian writers, Boethius.在"总结" ，他独自从行情的著作46哲学家和诗人，他最喜爱的作家被亚里士多德，柏拉图，并在其中基督教作家，论波爱修斯。 From Aristotle he learned that love of order and accuracy of expression which are characteristic of his own works.从亚里士多德他得知爱的秩序和表述的准确性，这是特点，他自己的作品。 From Boethius he learned that Aristotle's works could be used without detriment to Christianity.从论波爱修斯他得知亚里士多德的作品，可用于无损害了基督教。 He did not follow Boethius in his vain attempt to reconcile Plato and Aristotle.他并没有跟论波爱修斯在其妄图调和柏拉图，亚里士多德。 In general the Stagirite was his master, but the elevation and grandeur of St. Thomas's conceptions and the majestic dignity of his methods of treatment speak strongly of the sublime Plato.一般而言stagirite是他的师父，但高程及宏伟的圣托马斯的观念和雄壮的尊严，他的治疗方法，发言强烈的崇高柏拉图。
B. Supernatural Causes乙超自然原因
Even if we do not accept as literally true the declaration of John XXII, that St. Thomas wrought as many miracles as there are articles in the "Summa", we must, nevertheless, go beyond causes merely natural in attempting to explain his extraordinary career and wonderful writings.即使我们不接受，因为从字面上真实宣言的约翰二十二，圣托马斯紧张得要命，因为很多奇迹，因为有篇文章中， "总结" ，我们必须，然而，超越的原因仅仅是自然在试图解释他不平凡的职业生涯而神奇的著作。
(1) Purity of mind and body contributes in no small degree to clearness of vision (see St. Thomas, "Commentaries on I Cor., c. vii", Lesson v). （ 1 ）纯度的身体和精神，有助于在不小的程度上，以清晰的视野（见圣托马斯， "评我肺心病，长七" ，教训五） 。 By the gift of purity, miraculously granted at the time of the mystic girdling, God made Thomas's life angelic; the perspicacity and depth of his intellect, Divine grace aiding, made him the "Angelic Doctor".所赠送的纯洁性，奇迹般地在批出的时候，神秘的环剥，上帝作了托马斯的生命天使;敏锐度和深度，他的智慧，神的恩典帮助，使他成为"天使博士" 。
(2) The spirit of prayer, his great piety and devotion, drew down blessings on his studies. （ 2 ）的精神祈祷，他的伟大的虔诚和献身精神，并提请下跌祝福他的研究工作。 Explaining why he read, every day, portions of the "Conferences" of Cassian, he said: "In such reading I find devotion, whence I readily ascend to contemplation" (Prümmer, op. cit., p. 32).在解释为什么他读，每一天，部分"会议"的cassian ，他说： "在这样的阅读，我觉得奉献，何时我非常升入沉思" （ prümmer ，前引书，第32页） 。 In the lessons of the Breviary read on his feast day it is explicitly stated that he never began to study without first invoking the assistance of God in prayer; and when he wrestled with obscure passages of the Scriptures, to prayer he added fasting.在教训的breviary宣读对他的节日，它是明确表示，他从来就开始研究没有先引用在真主的帮助祷告;当他抢夺与模糊通道，念经，祈祷他补充禁食。
(3) Facts narrated by persons who either knew St. Thomas in life or wrote at about the time of his canonization prove that he received assistance from heaven. （ 3 ）叙述事实的人或者知道圣托马斯在生命或写信约的时候，他的册封，证明他得到了帮助，从天堂。 To Father Reginald he declared that he had learned more in prayer and contemplation than he had acquired from men or books (Prümmer, op. cit., p. 36).父（ Reginald他宣称，他学会了更多的祈祷和沉思比他还获得了由男性或书籍（ prümmer ，前引书，第36页） 。
These same authors tell of mysterious visitors who came to encourage and enlighten him.同样是这些作者告诉神秘访客前来，以鼓励并开导他。 The Blessed Virgin appeared, to assure him that his life and his writings were acceptable to God, and that he would persevere in his holy vocation.圣方出现时，向他保证说，他的生命和他的著作被接受的上帝，他会坚持他的神圣使命。 Sts. STS对。