St. Thomas Aquinas was a Philosopher, theologian, doctor of the Church (Angelicus Doctor), patron of Catholic universities, colleges, and schools.聖托馬斯阿奎那是一位哲學家，神學家，醫生，教會（安傑利卡斯醫生） ，靠山的天主教大學，學院和學校等。 Born at Rocca Secca in the Kingdom of Naples, 1225 or 1227; died at Fossa Nuova, 7 March, 1274.出生於羅卡secca在英國的那不勒斯， 1225年或1227年;死在窩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.偉大的綱要和所有重要的事件，他的生命是眾所周知的，但傳記作者不同，至於一些細節和日期。 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從執行他的計劃寫一危急生命的聖人。 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.德尼夫勒的朋友和學生，多米尼克prümmer ，作品，教授神學，在弗里堡大學，瑞士，拿起了工作，並公佈了" fontes簡歷第thomae aquinatis ， notis historicis等criticis illustrati " ;和第一分冊（圖盧茲1911年）已出現了，使生命的聖托馬斯彼得卡洛（ 1300 ）現已出版，為第一次。 From Tolomeo of Lucca .從托洛梅奧的盧卡。 . 。 . 。 we learn that at the time of the saint's death there was a doubt about his exact age (Prümmer, op. cit., 45).我們知道，在當時的聖人的死亡有一個懷疑，他的確切年齡（ prümmer ，前引書， 45 ） 。 The end of 1225 is usually assigned as the time of his birth.年底， 1225通常指派的時候，他的出生地。 Father Prümmer, on the authority of Calo, thinks 1227 is the more probable date (op. cit., 28).父親prümmer ，對權威的卡洛認為， 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，他死於1274年。
Landulph, his father, was Count of Aquino; Theodora, his mother, Countess of Teano. landulph ，他的父親，被計數的阿基諾; theodora ，他的母親， countess的teano 。 His family was related to the Emperors Henry VI and Frederick II, and to the Kings of Aragon, Castile, and France.他的家人是關係到皇帝亨利六世和馮檢二，並以國王的阿拉貢，卡斯蒂利亞，法國等國家。 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，一個神聖的隱士，預示著他的職業生涯，說來theodora之前，他出生時說： "他會進入議事程序的方濟各會士傳教士，並如此之大，將自己的學習和神聖性，在他那一天沒有人會發現他的平等" （ prümmer ，前引書， 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歲以下的，按照習俗的時候，他被送往接受他的第一次培訓，由本篤會僧侶的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?"熱愛祖國，勤奮學習，因此，他早注意到作為冥想和專門的祈禱，和他的輔導員很驚訝聽到孩子經常問： "什麼是上帝" ？ About the year 1236 he was sent to the University of Naples.關於1236年，他被送往大學的那不勒斯。 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).卡洛說，這項改變是在實例住持的Monte cassino ，他寫信給托馬斯的父親，一名男童在這樣的人才不應該留在朦朧（ prümmcr ，前引書， 20 ） 。 At Naples his preceptors were Pietro Martini and Petrus Hibernus.在那不勒斯，他preceptors人彼得馬提尼和Petrus餐廳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.該chronicler說，他很快超過了馬提尼在語法，而且他，然後給他們給彼得的愛爾蘭，誰訓練他的邏輯和自然科學。 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 .海關的時代劃分文科納入兩課： trivium ，概括性的語法，邏輯，修辭; quadrivium ，包括音樂，數學，幾何，天文知識。 . 。 . 。 . 。 Thomas could repeat the lessons with more depth and lucidity than his masters displayed.托馬斯可重複的教訓與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.青年的心依然純淨中的腐敗，使他被包圍，他決心去擁抱宗教生活。
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.一段時間12時40分至8月， 1243 ，他收到的習慣順序聖星，正在吸引和導演約翰的聖朱利安，一位著名的佈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.城市不知道這樣一個崇高的年輕男子應該唐披著窮人弗萊爾。 His mother, with mingled feelings of joy and sorrow, hastened to Naples to see her son.他的母親，與感情交織著喜悅和悲傷，連忙那不勒斯看到她的兒子。 The Dominicans, fearing she would take him away, sent him to Rome, his ultimate destination being Paris or Cologne.多米尼加，怕她將要趕他走，送他到羅馬，他的最終目的地，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.在實例theodora ，托馬斯的兄弟，誰是士兵根據皇帝馮抓獲新手鎮附近的aquapendente ，而且只限於他在要塞的聖喬瓦尼在羅卡secca 。 Here he was detained nearly two years, his parents, brothers, and sisters endeavouring by various means to destroy his vocation.在這裡他被拘留了將近兩年，他的父母，兄弟姐妹，努力以各種手段摧毀他的天職。 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，為他的美德，但純志同道合的新手開temptress從他的房間同一個品牌，他搶去了火。 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.在接近年底時他的生活中，聖托馬斯confided他忠實的朋友和伴侶， （ Reginald的piperno ，秘密一個了不起的人贊成收到在這個時候。 When the temptress had been driven from his chamber, he knelt and most earnestly implored God to grant him integrity of mind and body.當temptress已被趕出他的議事廳，他跪下，最認真懇求上帝給他完整的身心。 He fell into a gentle sleep, and, as he slept, two angels appeared to assure him that his prayer had been heard.他陷入了溫柔的睡眠，而且，正如他睡，兩個天使出現了向他保證，他的祈禱已經聽到。 They then girded him about with a white girdle, saying: "We gird thee with the girdle of perpetual virginity."然後，他們girded他對同類型的一個白色腰帶，他們說： "我們網格祢與肩帶的永恆處女" 。 And from that day forward he never experienced the slightest motions of concupiscence.並從那天著他從來沒有經歷過絲毫的各項議案concupiscence 。
The time spent in captivity was not lost.花費的時間，被稱為是信息不丟失。 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.他的母親有點放鬆後，第一次爆裂的憤怒和悲痛;多米尼加人被允許向他提供新的習慣，並通過實物辦事處，他的妹妹，他購置了一些書籍-聖經，亞里士多德的形而上學， "服刑"彼得倫巴第。 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).經過18個月或兩年花費在監獄的，或者是因為他的母親看到了隱士的預言，最終會如願，因為他的兄弟懼怕威脅無辜四及馮檢二，他被定為自由，而被降低，在一籃子進入武器的多米尼加人，他們欣喜地發現，在他圈養" ，他取得了大的進展，如果他一直在studium generale " （卡洛，前引書， 24 ） 。
Thomas immediately pronounced his vows, and his superiors sent him to Rome.托馬斯立即宣告他的誓言，以及他的上司送他到羅馬。 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.無辜四仔細研究他的動機，加入方濟各會士傳教士，被解僱給他送上了祝福，並禁止任何進一步的干擾與他的天職。 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.約翰teutonic ，第四師父一般的一聲令下，參加的青少年學生到巴黎，而根據大多數聖人的傳記作者，前往德國科隆，在那裡他在抵達第1244或1245 ，並劃歸： Albertus思中，最知名的教授該命令。 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."在學校托馬斯的謙卑和taciturnity被誤解為標誌的，沉悶，不過，當何俊仁曾聽過他的精彩辯護的一個困難的論斷，他驚嘆道： "我們呼籲這個年輕男子啞巴牛，但他的bellowing在教義，將一天resound全國各地世界" 。
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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年碩士一般的一聲令下，由意見： Albertus馬格納斯和雨果一第charo （休聖cher ） ，送往托馬斯來填補辦公室學士（分攝政） ，在多米尼加studium在巴黎舉行。 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.這一任命，可以被視為一開始他的公眾生涯中，他的教師盡快引起注意的教授和學生。 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".他的職責主要構成，在解釋"服刑"的彼得倫巴第和他的評論文章對這一案文圖書的神學家具材料，並在偉大的一部分，該計劃為他的行政工作中， "總結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.在適當時候，他奉命準備自己獲得博士學位神學，從巴黎大學，但授予的學位被推遲，原因是雙方爭執的大學和方濟各會士。 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.衝突中，原本之間的糾紛，大學和民間機構，由首先殺害其中一名學生，並打傷另外三人則是由城市掉以輕心。 The university, jealous of its autonomy, demanded satisfaction, which was refused.大學，嫉妒的自治權，要求滿意，但遭到拒絕。 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.醫生關閉他們的學校，莊嚴地宣誓，他們不會重開，直到他們的要求被理所當然的，並發布命令，在今後的任何人都不應被接納的程度，醫生，除非他將正式宣誓遵循同樣的路線進行類似情況而定。 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.多米尼加和方濟會，他們仍繼續任教的學校，拒絕採取明宣誓，並從這個有出現激烈的衝突，這是在其身高的時候，聖托馬斯和聖文德準備提交學位。 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.威廉聖- amour延長爭端超越了原來的問題，猛烈抨擊方濟各會士，其中有他顯然是嫉妒，並否認自己的權力佔用椅子，在大學。 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.).對他的著作， "德periculis novissimorum temporum " （危險的最後一個次） ，聖托馬斯寫了論文"的矛盾impugnantes religionem " ，就應該道歉，為宗教令（ touron ，前引書，二，消委會第七節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.這本書的威廉聖- amour譴責亞歷山大四，在anagni ， 1256年10月5日，教皇下令說，乞討方濟各會士，應被接納為博士學位。
About this time St. Thomas also combated a dangerous book, "The Eternal Gospel" (Touron, op. cit., II, cxii).大約在這個時候，聖托馬斯也打擊一個危險的書， "永遠的福音" （ 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.大學當局沒有立即服從;影響聖路易斯第九和十教皇內褲前，必須和平，是牢固樹立和聖托馬斯被接納的程度，醫生在神學。 The date of his promotion, as given by many biographers, was 23 October, 1257.當日他的晉升，賦予許多傳記作者，是1257年10月23日。 His theme was "The Majesty of Christ".他的主題是"國王陛下的基督" 。 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，從你的上層客房：地球應充滿果你的作品" （詩篇103:13 ） ，他說，已建議由一個天朝訪客，似乎已被預言果然對他的職業生涯。 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.傳統說，聖文德和聖托馬斯獲得博士學位，就在同一天，並有一個競賽的謙卑與兩名友人，以應晉升第一。
From this time St. Thomas's life may be summed up in a few words: praying, preaching, teaching, writing, journeying.從這個時候聖托馬斯的生活，可歸納起來是幾句話：祈禱，傳道，教學，寫作，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.男人更渴望聽到他比他們已聽到何俊仁，其中聖托馬斯超越準確性，清晰，簡潔，和權力的世博會，如果不是在普遍性知識。 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.巴黎聲稱，他為自己;教宗希望有他附近; studia該命令的人急不可耐地只顧享受他的教學，因此，我們發現他先後在anagni ，羅馬，博洛尼亞， orvieto ，維泰博，佩魯賈，在巴黎，反复實踐，終於在那不勒斯，總是教學與寫作，生活在地球上同一個激情，是一個熱血熱心的解釋和捍衛基督信仰的真理。 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聖任務，眼含熱淚，他乞求被原諒的，由接受大主教那不勒斯，他被任命克萊門特四，在第1265 。 Had this appointment been accepted, most probably the "Summa theologica" would not have been written.了這一任命已獲接納，而最可能的"總結theologica " ，也不會被寫。
Yielding to the requests of his brethren, he on several occasions took part in the deliberations of the general chapters of the order.屈服於要求他的弟兄們，他多次參加了分組審議的一般章節的順序。 One of these chapters was held in London in 1263.其中的篇章，是在倫敦舉行了第1263號。 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.).在另一舉行瓦朗西（ 1259 ） ，他夥同： Albertus馬格納斯和彼得的tarentasia （事後教宗無辜五）制訂一個系統的研究，這是大大地保存著這一天在studia generalia的多米尼加命令（參見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.這並不奇怪，以閱讀傳記聖托馬斯說，他經常被抽象和搖頭丸。 Towards the end of his life the ecstasies became more frequent.在接近年底時在他的一生中ecstasies變得更加頻繁。 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年後，他已完成了他的論文，對聖體聖事的，其中三個兄弟看到他解除了迷魂藥，他們聽到一個聲音從十字架上的祭壇，說： "祢以書面以及我的托馬斯;何種獎勵祢有" ？ Thomas replied, "None other than Thyself, Lord" (Prümmer, op. cit., p. 38).托馬斯回答說： "不是別人，你自己，耶和華" （ prümmer ，前引書，第38頁） 。 Similar declarations are said to have been made at Orvieto and at Paris.相似的聲明，稱已在orvieto ，並在巴黎舉行。
On 6 December, 1273, he laid aside his pen and would write no more.於1273年12月6日，他擱置一旁，他的筆和會寫，沒有更多。 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).這一天，他經歷了非同尋常的長期忘我期間群眾有什麼揭發他，我們只能猜測，從他的回答父親（ Reginald ，誰勸他，繼續他的著作： "我所能做的，沒有更多的，這種機密已經洩露給我說，所有我已經寫了，現在看來是沒有多大價值" （ modica ， prümmer ，前引書，第43頁） 。 The "Summa theologica" had been completed only as far as the ninetieth question of the third part (De partibus poenitentiae). "總結theologica "已經完成，只據第九十的問題，第三部分（德partibus poenitentiae ） 。
Thomas began his immediate preparation for death.托馬斯開始了他的眼前，準備死刑。 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，經召集一般會，以公開，在里昂對1274年5月1日，應邀在聖托馬斯和聖文德來參加了分組審議，指揮在前，把立法會發表其論文"的矛盾errores graecorum " （對錯誤的希臘人） 。 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.他試圖以服從，訂下徒步今年1月， 1274年，但實力沒有了他，他倒在地上近terracina ，何時會有他進行了城堡的馬延扎，住所，帶走了他的侄女，該countess弗朗西絲切卡諾。 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).該修道院的僧侶窩Nuova新催促他接受他們的盛情款待，而且他轉達了自己的修道院，在進入他耳邊輕聲說，以他的同伴說： "這是我的休息永遠到永遠：在這裡，我將談論的，我選擇了它" （詩篇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."當父親（ Reginald勸他留在城堡，聖回答說： "如果上帝願意帶我離開，最好是我被發現在一個宗教房子比在住家的避車的人" 。 The Cistercians were so kind and attentive that Thomas's humility was alarmed.該cistercians這麼客氣和周到說，托馬斯的謙卑感到震驚。 "Whence comes this honour", he exclaimed, "that servants of God should carry wood for my fire!" "何時來到了，這個榮譽" ，他感嘆" ，即公務員上帝應進行木材，為我國火" ！ At the urgent request of the monks he dictated a brief commentary on the Canticle of Canticles.在緊急請求的僧人，他主宰了簡短的評論對canticle的canticles 。
The end was near; extreme unction was administered.年底接近;極端unction是經管。 When the Sacred Viaticum was brought into the room he pronounced the following act of faith:當神聖的旅費被帶進房間內，他的突出以下行為的信仰：
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 .如果在這個世界上有沒有認識這一點聖餐比信仰的，我現在想用它在申明我堅定地相信和大家一樣都肯定的是耶穌基督，真實的上帝和真正的人，上帝的兒子和兒子的聖母瑪利亞的，是在這聖餐。 . 。 . 。 I receive Thee, the price of my redemption, for Whose love I have watched, studied, and laboured.我接受你的，價錢我的救贖，為他們的愛情我曾經看過，研究和辛勞。 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.我從未說過任何對祢：如果有什麼是不能說得好，就是要歸功於我的無知。 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.我也不希望被固執的在我的意見，但如果我寫了任何錯誤對於這個聖餐或其他事項，因此，我向所有的判斷及校正神聖羅馬教會，在其服從我現在通過從這個生活。
He died on 7 March, 1274.他死於1274年3月7日。 Numerous miracles attested his sanctity, and he was canonized by John XXII, 18 July, 1323.無數的奇蹟證明了他的神聖性，而且他所冊封的約翰二十二， 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.僧人的窩Nuova新幹著急，以保住自己的神聖仍然存在，但以命令的市區五的屍體被交給他的多米尼加弟兄們，並鄭重地轉化為多米尼加教會在圖盧茲， 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, 1878.一個宏偉靖國神社豎立在1628年被毀，在法國大革命期間，屍體被移走，以教會的聖sernin ，而現在reposes在石棺的黃金和白銀，這是莊嚴的祝福樞機德普瑞於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，賜予的巴黎大學，原本存放在聖托馬斯教堂中的多米尼加教堂，現在保存在多米尼加教堂脊髓肌肉萎縮瑪麗亞sopra MINERVA項目在羅馬，它向何處去被移送法國大革命期間。 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.描述聖人，因為他出現在生活中，給出了卡洛（ prümmer ，前引書，第401頁） ，他說，他的特徵相符，與偉大的，他的靈魂。 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.他的臉色是"喜歡什麼顏色的小麥新品種" ：他的頭部被大和幸福狀，而且他略有禿頂。 All portraits represent him as noble, meditative, gentle yet strong.所有畫像代表他的高尚的，冥想，溫和的，但強大的。 St. Pius V proclaimed St. Thomas a Doctor of the Universal Church in the year 1567.聖比約v宣布聖托馬斯是一位醫生普世教會在今年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".在通諭" aeterni patris " ， 1879年8月4日，就恢復基督教哲學，利奧十三世宣布他為"王子和掌握的所有學業醫生" 。 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.同樣傑出的教宗，由一個簡單的日期1880年8月4日，指定他的贊助人所有天主教大學，專科院校，學院和學校的整個世界。
IIa. IIA號。 WRITINGS (GENERAL REMARKS)著作（總論）
Although St. Thomas lived less than fifty years, he composed more than sixty works, some of them brief, some very lengthy.雖然聖托馬斯住了不到50年，他組成的60多個工程，他們中的一些簡短的，而且還有一些非常冗長。 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.這並不一定意味著每一個字，在正宗作品作者是他的手，他是協助書記和傳記作者向我們保證，他可以支配幾個文士，在同一時間舉行。 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，已附有虛假產地來源標籤歸咎於他。
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).埃沙爾花費86對開版面，聖托馬斯的作品，不同的版本和譯本（一，頁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 ）說，手稿複製品被發現，在幾乎所有的圖書館歐洲，並在經過發明的印刷，複製品分別乘以迅速，在德國，意大利和法國，部分"總結theologica作為其中的"第一個重要的作品加印。 Peter Schöffer, a printer of Mainz, published the "Secunda Secundae" in 1467.彼得schöffer ，一台打印機的美因茨，公佈了"塞康達secundae "在1467年。 This is the first known printed copy of any work of St. Thomas.這是第一個已知的印刷複製的，任何工作的聖托馬斯。 The first complete edition of the "Summa" was printed at Basle, in 1485.第一個完整版的"總結" ，是印在巴塞爾， 1485 。 Many other editions of this and of other works were published in the sixteenth and seventeenth centuries, especially at Venice and at Lyons.許多其他版本的，這和其他作品發表在16和17世紀，特別是在威尼斯，並在里昂。 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（歌劇OMNIA公司）公佈如下：羅馬， 1570年;威尼斯， 1594年，第1612 ， 17時45分;安特衛普， 1612年巴黎， 1660 ， 1871年至1880年（韋斯） ;帕爾馬， 1852年至1873年;羅馬， 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.羅馬出版的1570年，被稱為" Piana說" ，因為主編秩序的聖比約五，是標準多年。 Besides a carefully revised text it contained the commentaries of Cardinal Cajetan and the valuable "Tabula Aurea" of Peter of Bergamo.除了精心的修訂案文，它包含了有關評論樞機cajetan和寶貴的"搭aurea "彼得的貝加莫。 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極為珍貴的，因為案文的陪同下，由cajetan - porrecta評論文章。 . 。 . 。 . 。 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.該leonine版，開始的贊助下，利奧十三世，現在繼續下掌握一般的多米尼加人，無疑將是最完美的一切。 Critical dissertations on each work will be given, the text will be carefully revised, and all references will be verified.關鍵論文，每個工作會獲得，文本，將仔細修改，和所有的參照，將核實。 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".由方向利奧十三世（頒布， 1880年1月18日）的"總結矛盾外邦人" ，將出版與評論的西爾維斯特ferrariensis ，雖然評論cajetan去與"總結theologica " 。
The latter has been published, being volumes IV-XII of the edition (last in 1906).後者已經出版，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.聖托馬斯的作品可被歸類為哲學，神學，聖經，並表歉意，或有爭議的問題。 The division, however, cannot always be rigidly maintained.師，但是，不能總是一成不變地保持下去。 The "Summa theologica", eg, contains much that is philosophical, whilst the "Summa contra gentiles" is principally, but not exclusively, philosophical and apologetic. "總結theologica " ，例如，載有許多是哲學，而"總結矛盾外邦人" ，主要是，但不完全是，哲學和歉意。 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).他的哲學著作主要是評亞里士多德，他的第一個重要的神學著作被評彼得倫巴第的四本書的"刑期" ，但他沒有盲目跟進，無論哲學家或船長的句子（對意見的倫巴第拒絕神學家，見米涅， 1841 ，版的"總結"我，頁451 ） 。
IIb.獨立調查委員會。 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:其中一項工程，其中聖托馬斯自己的態度和方法，是次展覽，以下特別值得一提：
(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 " （有爭議的問題） -這是更完整的論文對學科沒有得到充分闡明了在演講廳，或涉及該教授的意見，已經報批。 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.他們是非常寶貴的，因為在他們的作者，不受任何限制，以時間或空間，自由地表達了他的主意，讓所有的論據支持或反對的意見通過。 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).這些論文，其中載有問題， "德勢" ， "德聯絡辦公室" ， "德精神。 creaturis " ， "德動物" ， "德unione verbi因卡爾納蒂" ， "德虛擬，在通信" ， "德caritate " ， "德更正fraterna " ， "德固相萃取" ， "德虛擬。紅衣主教" ， "德veritate " ，往往被重印了，如最近由協會聖保祿（ 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 " （可能會變成"不同學科的" ，或"自由討論" ） -他們目前的問題或提出的論點，並給出了答案，在區內或區外演講廳，主要是在較正式的學術練習，稱為下進行conclusiones ，或determinationes ，舉行了一次或兩次。
(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 " -這小品駁斥了一個非常危險的和普遍的誤差，即，有，但有一個靈魂，為所有男子，一名理論，擺脫個人自由和責任意識。 (See AVERROES) （見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） -這幾個方面的工作是立即先輩的"總結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 ） "總結德veritate catholicae信矛盾外邦人" （傷寒論真理的天主教信仰，對信的） -這方面的工作，寫在羅馬， 1 261年至1 264年，是組成時，應請求國的聖雷蒙德彭納福特，想要有一個哲學的論述和辯護的基督教信仰，以用來對付猶太人和摩爾人在西班牙。 It is a perfect model of patient and sound apologetics, showing that no demonstrated truth (science) is opposed to revealed truth (faith).這是一個完美的模型的耐心和良好的護教學，顯示沒有表現出真理（科學）是反對揭示真理（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，是那些對羅馬， 1878年（烏切利） ，在巴黎和瑞士弗里堡， 1882年，羅馬， 1894年。 It has been translated into many languages.它已被翻譯成多種文字。 It is divided into four books: I. Of God as He is in Himself; II.它分為四本書：一上帝，因為他是在自己;二。 Of God the Origin of Creatures; III.上帝的起源，生物的;三。 Of God the End of Creatures; IV.上帝年底的動物;四。 Of God in His Revelation.上帝在他的啟示。 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).它是值得的言論，認為父親的梵蒂岡理事會，治療的必要性啟示（憲法" dei filius " ，長2 ） ，就業幾乎是非常用字，由聖托馬斯在對待這一問題，在這方面的工作（一，消委會。四，五） ，並在"總結theologica " （ 1 ： 1:1 ） 。
(6) Three works written by order of Urban IV -- （ 6 ）三個工程的書面命令，市區四-
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 "駁斥錯誤的，希臘人對教義在它們之間爭端與羅馬教會的，即，讓遊行聖靈來自父親和兒子，至高無上的羅馬教皇，聖體聖事和煉獄。 It was used against the Greeks with telling effect in the Council of Lyons (1274) and in the Council of Florence (1493).它是用來對付希臘人與告訴作用，在安理會的里昂（ 1274 ） ，並在議會中的佛羅倫斯（ 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.在各種人類reasonings深科目，可以發現，沒有什麼超越的崇高和深度的論點所引證的聖托馬斯證明聖靈收益來自父親和兒子（參見總結一： 36:2 ） ，但我們亦必須緊記，我們的信仰是不是基於這樣的說法。
"Officium de festo Corporis Christi". "管理辦公室，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.芒多內（ ecrits ，第127頁）宣布，它現在確立了毋庸置疑的是，聖托馬斯，是作者的美麗辦公室的科珀斯克里斯蒂，其中固體學說，招標的虔誠和啟發聖經引文相結合，並表示，在語言顯準確，美麗，純潔，詩意的。 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".在這裡，我們找到了著名的聖歌， " sacris solemniis " ， " pange語言" （結論，在"唯一號ETM " ） ， "拉丁文字語言supernum " （結論與劃" O salutaris hostia " ） ，並在大眾，美麗序列"勞達錫永" 。 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.在該廳的答复，聖托馬斯地方並排的話，新約聖經申明真實存在的基督聖體和文本，從舊約聖經提到的類型和數字的聖體聖事。 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 ，一個詩人的十七世紀時說，他將給所有的小詩，他曾寫了一stanza的"拉丁文字語言supernum " ： "硒nascens dedit socium ， convescens在edulium ：硒moriens在pretium ，硒regnans的DAT在praemium " -"在出生時，男子的老鄉男子被他的，他的肉，而坐在董事會：他死於他的r ansomer來，他到處被他的偉大報酬" （ 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).也許在創業板上市的整個辦公室是antiphon劃" O骶骨convivium " （見康威， "多瑪斯" ，倫敦和紐約， 1911年，第61頁） 。
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 " ，但不是作為原來作為他的其他著作，提供了一個鮮明的證明聖托馬斯的prodigious記憶，體現了一個親切的熟人與教會的神父。 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選出來的著作各項父親，安排在這樣的命令文本引用，形成運行述評之四福音。 The commentary on St. Matthew was dedicated to Urban IV.評論聖馬太是獻給市區四。 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.一個英語翻譯" catena aurea "主編約翰亨利紐曼（ 4卷，牛津， 1841年至1845年;見沃恩，同上，第二卷） ，頁。 529 sqq.. 529 sqq ..
(7) The "Summa theologica"-- This work immortalized St. Thomas. （七） "總結theologica " -這項工作永生聖托馬斯。 The author himself modestly considered it simply a manual of Christian doctrine for the use of students.作者自己謙虛地認為這只是一種手工的基督教教義為學生使用。 In reality it is a complete scientifically arranged exposition of theology and at the same time a summary of Christian philosophy (see SUMMÆ).實際上它是一個完整的，科學地安排了博覽會的神學與在同一時間內的總結基督教哲學（見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".在簡短的開場白聖托馬斯的要求，首先要注意所經歷的困難學生的神聖教義，在他那一天，其原因正在分派：乘法無用的問題，文章和論點;缺乏科學秩序;頻繁重複， "招致反感和混亂，在人的頭腦中的學習者" 。 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."然後他又說： "希望避免這些和其他類似的缺點，我們會盡力， confiding在神聖的援助，以處理這些事情涉及到神聖的學說與簡潔清晰，無論如何，就此事向他處理，將許可證。 "
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".在介紹性問題， "對神聖教義" ，他證明了，除了知識，其中原因頗，啟示，也有必要為救亡第一，因為如果沒有它，官兵們不知道supenatural結束了，他們往往要由他們自願行為;其次，因為，如果沒有啟示，即使是關於真理的上帝可以得到證明的理由，將已知的" ，只有少數人，經過漫長的時間，並與外加劑的許多錯誤" 。 When revealed truths have been accepted, the mind of man proceeds to explain them and to draw conclusions from them.當發現真理已經被接受，心中的人的收益作出解釋，並從中得出結論。 Hence results theology, which is a science, because it proceeds from principles that are certain (Answer 2).因而導致神學，它是一門科學，因為它的收益原則是一定的（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).客體，或課題，而這個科學，是上帝;其他事情處理，它只是在這麼遠，因為它們與上帝（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).原因是用在神學並不是為了證明真理的信仰，這是對公認的權威上帝，但為了捍衛，解釋，並發展理論揭示了（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，該司的"總結" ： "由於行政的目的，這片神聖的科學，是為了讓知識的神，不僅是因為他是在自己的，但也因為他是一開始所有的東西，和落腳點所有問題，尤其是理性的動物，我們應首先處理的上帝;第二，理性造物的走向上帝（德自行creaturae rationalis在deum ） ;第三，基督的人，由於人，就是這樣，使我們傾向於向上帝" 。 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，並因為他是造物主;上帝作為結束所有的東西，尤其是男子;上帝為救贖-這些都是主要的想法，大標題下，都屬於神學載。
(a) Sub-divisions （一）副師
The First Part is divided into three tracts:第一部分是分成3塊：
On those things which pertain to the Essence of God;對這些事情，其中涉及到了本質的上帝;
On the distinction of Persons in God (the mystery of the Trinity);關於區別的人，神（奧秘的三一） ;
On the production of creatures by God and on the creatures produced.對生產生物由上帝和對生物產生了。
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，關於上帝，因為他是在去年底的男子，有時也被稱為道德神學的聖托馬斯，即，他的論文就結束的男子和對人類的行為。 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).它分為兩個部分，稱為第一組第二（第一項和第二項，或1 A 2 AE條） ，第二次的二（二-二，或甲2 A E條） 。
The First of the Second.第一項第二。 The first five questions are devoted to proving that man's last end, his beatitude, consists in the possession of God.首五個問題，現致力於證明那人的最終目的，他beatitude ，存在於一個藏神。 Man attains to that end or deviates from it by human acts, ie by free, deliberate acts.男子能達到這一目的，或偏離了它的人的行為，即免費的，蓄意的行為。 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).人的行為，他待人，首先，在一般情況（在所有，但首五個問題的第一項和第二項） ，其次，特別是（在整個的二-二） 。 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.該論文對人的行為一般分為兩個部分：第一，對人的行為本身;另一方面，對原則或原因，外在或內在的，對這些行為。 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.在這些傳單，並在第二次，第二次在聖托馬斯，繼亞里士多德，給人一個完美的描述，並享受一切熱衷分析的動向，人的心靈和心髒病。
The Second of the Second considers human acts, ie, the virtues and vices, in particular.第二次，第二次認為人的行為，也就是說，美德與邪惡，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.在這聖托馬斯待人，首先，這些事情涉及到的所有男性，不管遇到什麼樣，可他們站生活，而且，第二，這些事情涉及到一些只有男人參加。 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減少到七個標題：信仰，希望，而慈善機構;審慎，公正，堅忍不拔，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.根據每部作品的，但為了避免重複，聖托馬斯待人不僅是美德本身，而且也違反了邪惡反對的，該誡執業，以及禮物的聖靈對應。 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僅縮短為3標題：恩寵自由給予（特惠免費datae ）於某些個人，為良好的教會，如以禮品的舌頭的預言，奇蹟的人;活躍和contemplative生活;特定國家的生活方式，和義務的人在不同的國家，特別是主教和宗教。
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，待人基督和好處，而他亦賦予男子，因此，三個域：就化身，和以什麼救世主，並沒有遭受;聖禮，這宗是由基督的，也有其功效，從他的優點和痛苦;永生，即對世界的末了，復活的人的屍體，判斷，懲罰惡人，幸福，正義，他們通過基督，達到以永恆的生命在天上。
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年來給予的組成，這方面的工作，這是開始於羅馬，而第一部分的第一，第二寫的（ 1265至1269年） 。 The Second of the Second, begun in Rome, was completed in Paris (1271).第二，把第二個，開始在羅馬，完成了在巴黎舉行（ 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年聖托馬斯前往那不勒斯，那裡的第三部分，寫，下降至第90問題的路軌上懺悔（見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.這項工作已經完成，由另外的一個補充，從其他著作的聖托馬斯，歸因於一些彼得的Bretagne布列塔尼地區，由他人亨利gorkum 。 These attributions are rejected by the editors of the Leonine edition (XI, pp. viii, xiv, xviii).這些屬性都拒絕了編輯的leonine版（第十一頁。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.芒多內（同前， 153 ）傾向很可能認為它是由父（ Reginald德piperno ，聖者的忠實伴侶和秘書。
The entire "Summa" contains 38 Treatises, 612 Questions, subdivided into 3120 articles, in which about 10,000 objections are proposed and answered.整個"總結" ，含有38種論文，有612項質詢，細分為3120條，其中約10000人的反對，提出並回答了。 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 .如此令人欽佩的是承諾，以便保存，參照年初的大片和問題，其中一個一看就知是什麼地方，它在總體規劃，其中包含了所有可以被稱為透過神學上帝的人，和它們彼此之間的關係。 . 。 . 。 "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." "整個總結，是安排在一個統一的計劃，每一個主題，介紹了作為一個問題，並分為文章… … 。每一條款亦擁有一個統一的處置部分。專題介紹了一項調查，為討論後，根據任期utrum ，無論-例如u trumd eus坐嗎反對擬議論文，然後說明這些都是一般三個或四個號碼，但有時延長至七年或以上。結論通過，然後提交由換句話說，反應d icendum。在去年底的論文中闡述的反對回答，根據形式，專案primum ，對Secundum廣告，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. "總結" ，是基督教的教義，在科學的形式，它是人類理性渲染其最高服務於國防和解釋真理的基督教。 It is the answer of the matured and saintly doctor to the question of his youth: What is God?這是答案的成熟和聖潔醫生的問題，他的青年：什麼是上帝嗎？ 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).啟示，知道在經典和傳統;原因和其最好的結果;穩健和fulness的學說，秩序，簡潔和清晰的表達， effacement自我，熱愛真理單，因此顯著公平，對對手和冷靜，在打擊其錯誤;清醒和穩健的判斷，加上一個特色，招標和開明的虔誠-這些都是發現，在這"總結" ，更比他的其他著作，多在寫作他的同時代的， "其中學業醫生，行政和碩士學位，水塔多瑪斯，他作為cajetan觀察（在凌晨2時2 AE條，問： 148 ，甲4 ） ' ，因為他最崇敬的古代醫生的教會在某種意義上似乎已經繼承智力的一切' " （通諭" ， aeterni patris " ，利奧十三） 。
(b) Editions and Translations （二）版本和譯本
It is impossible to mention the various editions of the "Summa", which has been in constant use for more than seven hundred years.這是不可能的，更不用說各種版本的"總結" ，它已經在不斷的使用超過七百年。 Very few books have been so often republished.極少數的書籍已如此，往往重新公佈。 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.第一個完整版，印刷，在巴塞爾，在1485年，很快就被隨後其他人，例如，在威尼斯，在1505年， 1509名， 1588 ， 1594份;里昂於1520年， 1541 ，第1547 ， 1548 ， 1581 ， 1588 ， 1624,1655 ;安特衛普在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).這些都是列舉touron （同前， 692頁） ，他說，大約同一時間，其他版本出版於羅馬，安特衛普，魯昂，巴黎， douai ，科隆，阿姆斯特丹，博洛尼亞等編輯的leonine版認為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，與古羅馬版1773 （第四頁第十一，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.所有舊版本，他們認為最準確的兩次刊登在帕多瓦，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，最好有以下幾方面： leonine ;米涅版（巴黎， 1841 ， 1877 ） ;首卷本1841年版載： "本書quatuor sententiarum "彼得倫巴第;非常實用faucher版（ 5卷。小四開，巴黎， 1887年） ，專責樞機pecci ，豐富寶貴的筆記;羅馬版的1894年。 The "Summa" has been translated into many modern languages as well. "總結" ，已被翻譯成許多現代語言的版本。
IIc.安南。 WRITINGS (METHOD AND STYLE)著作（方法和風格）
It is not possible to characterize the method of St. Thomas by one word, unless it can be called eclectic.這是不可能的表徵方法聖托馬斯由一個字，除非它可被稱為折衷主義。 It is Aristotelean, Platonic, and Socratic; it is inductive and deductive; it is analytic and synthetic.這是aristotelean ，柏拉圖，蘇格拉底，它是歸納與演繹，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.他選擇最好的可能，他發現前面的人，他仔細篩選箔條從小麥，核准什麼是真實，拒絕虛假的。 His powers of synthesis were extraordinary.他的權力的合成非同尋常。 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.沒有作家超越了他在醫學院表示，在幾個精心挑選的話真相聚集來自多種不同的和相互衝突的意見，而且在幾乎每一個例如學生認為真理是完全滿意聖托馬斯的總結和聲明。 Not that he would have students swear by the words of a master.不，他不會有學生宣誓，由字的碩士學位。 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).在哲學領域，他說，爭論從權威是次要的;哲學並不知道什麼男人說，但在知道真相（在I庫。德coelo ， lect 。二十二;派出二，四十四， 2 ，專案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.他委派了適當的地位，講道理用在神學（見下文：影響力的聖托馬斯） ，但他卻一直它在其自己的領域。 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).針對傳統教廷宣布，該方法所用的聖托馬斯和聖文德不會導致理性主義（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.並非如此大膽或原在調查的性質，因為人： Albertus馬格納斯和羅傑培根，他，不過，了解他的時代在科學，而且他的許多意見都的科學價值，在二十世紀。 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).採取的，例如以下內容： "在同一個廠是有兩方面的美德，主動和被動，雖然有時會主動發現，在一個與被動在另一個國家中，使一廠據說是陽剛和其他女性" （ 3派，三，四，問：第二組，分別為一） 。
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.作風聖托馬斯是一個中等之間的粗糙表現強烈的一些scholastics和挑剔的優雅約翰梳士巴利;值得注意的是，為準確，簡潔，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).教宗無辜六（引述在通諭中， " aeterni patris " ，利奧十三）宣布，除典型著作，作品，聖托馬斯超越所有其他人的"表述的準確性和真實性的聲明" （ 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.偉大的演說，如bossuet ，拉科代爾， monsabré ，研究了他的風格，並一直在影響它，但不能複製。 The same is true of theological writers.同樣是真實的神學作家。 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知道聖托馬斯的風格勝過他的任何弟子，但cajetan下方，是他的偉大主人清晰和準確的表達，在清醒和堅固的判斷。 St. Thomas did not attain to this perfection without an effort.聖托馬斯沒有達到這種完美，沒有了努力。 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.他是一個奇有福天才，但他也是一個不知疲倦的工作者，並繼續適用於他到達這個階段的完美的藝術，以書面形式向被藝術消失。 "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). "作者的手稿的總結矛盾外邦人仍處在大部份現存的，目前它在梵蒂岡圖書館手稿組成的試紙條的羊皮紙，各種明暗層次，載於舊羊皮紙掩護，而它們原本縫合。寫作，是在雙欄，難以破解， abounding在縮寫，往往是進入了一種速記。全國各地的許多段落一條線是劃在簽署的擦除" （ rickaby ，前引書，前言：看到於切爾利海關， "有關款項。續根特" ，羅馬， 1878年） 。
III.三。 INFLUENCES EXERTED ON ST.施加影響，對聖。 THOMAS托馬斯
How was this great genius formed?如何是這個偉大的天才形成？ The causes that exerted an influence on St. Thomas were of two kinds, natural and supernatural.原因施加影響力聖托馬斯分別為兩種，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 ）為基礎，他"是一個機智的孩子，並已收到了良好的靈魂" （智慧8時19分） 。 From the beginning he manifested precocious and extraordinary talent and thoughtfulness beyond his years.從一開始，他表現出早熟和非凡的才華和體貼超越他的年。
(2) His education was such that great things might have been expected of him. （ 2 ）表示，他的教育就是如此偉大的事情都有可能在人們意料之中的。 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.他的訓練上的Monte cassino ，在那不勒斯，巴黎，科隆，是最好的說， 13世紀可以給，並說，世紀是黃金時代的教育。 That it afforded excellent opportunities for forming great philosophers and theologians is evident from the character of St. Thomas's contemporaries.它提供了很好的發展機會，形成偉大的哲學家和神學家，是顯而易見的，從性格聖托馬斯的同時代。 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.亞歷山大的hales ， ： Albertus思，聖文德，聖雷蒙德彭納福特羅傑培根，雨果一第charo ，鄭海泉的beauvais ，更遑論分數等，證明毋庸置疑的，那些都是天的真正偉大的學者。 (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. （見沃爾什， "第十三屆，最大的百年" ，紐約， 1907年） ，男子，他們訓練有素的聖托馬斯是他的老師，在蒙地cassino和那不勒斯的，但首先是： Albertus馬格納斯下，他就讀於巴黎和科隆。
(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 ）的書籍行使的影響最大，他的心被聖經，法令的議會和的教宗，工程的父親，希臘文和拉丁文，特別是聖奧古斯丁， "服刑"的彼得倫巴第，著作的哲學家，尤其是柏拉圖，亞里士多德，論波愛修斯。 If from these authors any were to be selected for special mention, undoubtedly they would be Aristotle, St. Augustine, and Peter Lombard.如果從這些作者的任何被選定為特別一提的，毫無疑問他們將亞里士多德，聖奧古斯丁，彼得倫巴第。 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.在另一意義上的著述聖托馬斯分別受averroes ，行政對手的人，他要戰鬥，以捍衛並作出知道真實情況亞里士多德。
(4) It must be borne in mind that St. Thomas was blessed with a retentive memory and great powers of penetration. （四）必須緊記，聖托馬斯是幸運，擁有保持記憶和大國的滲透。 Father Daniel d'Agusta once pressed him to say what he considered the greatest grace he had ever received, sanctifying grace of course excepted.丹尼爾的父親-阿古斯塔一旦催促他說的話是什麼，他認為最大的恩典，他曾經收到s anctifying的恩典，當然例外。 "I think that of having understood whatever I have read", was the reply. "我覺得有什麼了解，我看過" ，是答辯。 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).聖antoninus宣稱， "他還記得，一切被閱讀了，所以是他的心，就像一個巨大的圖書館" （見杜藍，前引書，第427頁;沃恩，同上，第二頁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.裸計數的文本引用聖經中的"總結theologica "填補了80小打印欄目，在米涅版，並有很多，這是不是不合理地假定他得知神聖的書籍，由心臟，而他被囚禁在城堡聖喬瓦尼。 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).像聖星，他有一種特殊的愛教會聖保羅，對他寫評論文章（最新一版2卷，都靈， 1891年） 。
(5) Deep reverence for the Faith, as made known by tradition, characterizes all his writings. （ 5 ）深為崇敬信仰，因為知道按照傳統，特點是他的所有著作。 The consuetudo ecclesiae -- the practice of the Church -- should prevail over the authority of any doctor (Summa II-II:10:12).該consuetudo ecclesiae -實踐教會-要戰勝的權威，任何醫生（總結二-二： 1 0 :12）。 In the "Summa" he quotes from 19 councils, 41 popes, and 52 Fathers of the Church.在"總結" ，他引述來自19個議會， 41個教皇， 52教會的神父。 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，將進一步證明，其中的父親，他最喜歡的是聖奧古斯丁（對希臘教父見沃恩，同上，二，消委會第三節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 ）與聖奧古斯丁（二德doctr 。基督，長四十） ，聖托馬斯認為，不管有真理的著述異教徒的哲學家應採取從他們，從"不公正的擁有者" ，並適應教學的真正的宗教（總結一： 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"總結" ，他獨自從行情的著作46哲學家和詩人，他最喜愛的作家被亞里士多德，柏拉圖，並在其中基督教作家，論波愛修斯。 From Aristotle he learned that love of order and accuracy of expression which are characteristic of his own works.從亞里士多德他得知愛的秩序和表述的準確性，這是特點，他自己的作品。 From Boethius he learned that Aristotle's works could be used without detriment to Christianity.從論波愛修斯他得知亞里士多德的作品，可用於無損害了基督教。 He did not follow Boethius in his vain attempt to reconcile Plato and Aristotle.他並沒有跟論波愛修斯在其妄圖調和柏拉圖，亞里士多德。 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是他的師父，但高程及宏偉的聖托馬斯的觀念和雄壯的尊嚴，他的治療方法，發言強烈的崇高柏拉圖。
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.即使我們不接受，因為從字面上真實宣言的約翰二十二，聖托馬斯緊張得要命，因為很多奇蹟，因為有篇文章中， "總結" ，我們必須，然而，超越的原因僅僅是自然在試圖解釋他不平凡的職業生涯而神奇的著作。
(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 ）純度的身體和精神，有助於在不小的程度上，以清晰的視野（見聖托馬斯， "評我肺心病，長七" ，教訓五） 。 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".所贈送的純潔性，奇蹟般地在批出的時候，神秘的環剝，上帝作了托馬斯的生命天使;敏銳度和深度，他的智慧，神的恩典幫助，使他成為"天使博士" 。
(2) The spirit of prayer, his great piety and devotion, drew down blessings on his studies. （ 2 ）的精神祈禱，他的偉大的虔誠和獻身精神，並提請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).在解釋為什麼他讀，每一天，部分"會議"的cassian ，他說： "在這樣的閱讀，我覺得奉獻，何時我非常升入沉思" （ prümmer ，前引書，第32頁） 。 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.在教訓的breviary宣讀對他的節日，它是明確表示，他從來就開始研究沒有先引用在真主的幫助禱告;當他搶奪與模糊通道，念經，祈禱他補充禁食。
(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 ）敘述事實的人或者知道聖托馬斯在生命或寫信約的時候，他的冊封，證明他得到了幫助，從天堂。 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他宣稱，他學會了更多的祈禱和沉思比他還獲得了由男性或書籍（ prümmer ，前引書，第36頁） 。
These same authors tell of mysterious visitors who came to encourage and enlighten him.同樣是這些作者告訴神秘訪客前來，以鼓勵並開導他。 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.聖方出現時，向他保證說，他的生命和他的著作被接受的上帝，他會堅持他的神聖使命。 Sts. STS對。