Sermon: Thomas Aquinas


G.K. Chesterton, in his biography of Thomas Aquinas, wrote, Aquinas “was called the Dumb Ox. He was the object, not merely of mockery, but of pity…[St. Albert the Great knew] that the dunce is not always a dunce.. his famous cry and prophecy [about Thomas] – “You can call him a Dumb Ox; I tell you this Dumb Ox shall bellow so loud that his bellowings will fill the world.”

Chesterton also says, Aquinas “would not be an Abbot; he would not be a Monk; he would not be a Prior or ruler in his own fraternity; he would not be a prominent or important Friar; he would be a Friar. It is as if Napoleon has insisted on remaining a private soldier all his life.”

Given the expanse of his mind, Thomas Aquinas could have done just about anything he chose. Instead, he chose to think deeply about his faith and then share with us what he learned. 

An excerpt from one of those writings—The cross exemplifies every virtue

“Why did the Son of God have to suffer for us? There was a great need, and it can be considered in a twofold way: in the first place, as a remedy for sin, and secondly, as an example of how to act.

“It is a remedy, for, in the face of all the evils which we incur on account of our sins, we have found relief through the passion of Christ. Yet, it is no less an example, for the passion of Christ completely suffices to fashion our lives. Whoever wishes to live perfectly should do nothing but disdain what Christ disdained on the cross and desire what he desired, for the cross exemplifies every virtue.

“If you seek the example of love: Greater love than this no man has, than to lay down his life for his friends. Such a man was Christ on the cross. And if he gave his life for us, then it should not be difficult to bear whatever hardships arise for his sake.

“If you seek patience, you will find no better example than the cross. Great patience occurs in two ways: either when one patiently suffers much, or when one suffers things which one is able to avoid and yet does not avoid. Christ endured much on the cross, and did so patiently, because when he suffered he did not threaten; he was led like a sheep to the slaughter and he did not open his mouth. Therefore Christ’s patience on the cross was great. In patience let us run for the prize set before us, looking upon Jesus, the author and perfecter of our faith who, for the joy set before him, bore his cross and despised the shame.

“If you seek an example of humility, look upon the crucified one, for God wished to be judged by Pontius Pilate and to die.

If you seek an example of obedience, follow him who became obedient to the Father even unto death. For just as by the disobedience of one man, namely, Adam, many were made sinners, so by the obedience of one man, many were made righteous.

“If you seek an example of despising earthly things, follow him who is the King of kings and the Lord of lords, in whom are hidden all the treasures of wisdom and knowledge. Upon the cross he was stripped, mocked, spat upon, struck, crowned with thorns, and given only vinegar and gall to drink.

“Do not be attached, therefore, to clothing and riches, because they divided my garments among themselves. Nor to honors, for he experienced harsh words and scourgings. Nor to greatness of rank, for weaving a crown of thorns they placed it on my head. Nor to anything delightful, for in my thirst they gave me vinegar to drink.”

He wrote over 20,000 pages (some estimates say up to 100,000), and the way we think about your faith is directly related to those writings. His influence is beyond measure. Even so, on December 6, 1273, Aquinas had a deeply moving religious experience. He never wrote of it.“[E]verything he had written,” shared a friend, “seemed like straw to him by comparison with what he had seen and what had been revealed to him. He believed that he had at last clearly seen what he had devoted his life to figuring out and, by comparison, all he had written seemed pale and dry. Now that he could no longer write, he wanted to die.” He died four months later on March 7, 1274. Perhaps, one day, we’ll learn what he learned. 

Sermon: Thomas Aquinas


Can you prove to me that there is a God?  Sounds easy enough, but when it comes down to it… not so much.  However, several have tried, and in the eyes of many, including the Church, have succeeded, one of which is our Saint for today, Thomas Aquinas.

Thomas was born in 1225 in Italy. His teachings and writings can only be compared to those of St. Augustine of Hippo when considering their effect on Christian thought (think of them as the Einstein’s of Christianity).  It was during Thomas’ life that the writings of the great philosopher Aristotle were ‘rediscovered,’ and it was Thomas Aquinas who took these writings of Aristotle and integrated them into Christian thought, which means that a new way of understanding God was brought into Christian thinking and that understanding was through the use of reason.  How so?  Think of the polarized views of today.

On one side, we have science.  Science is essentially all reason.  A bit like math: one plus one equals two.  That same reason has led some in the scientific fields or understanding to deny the existence of God; for example, the creation of the universe came about through the Big Bang; therefore, all that business in Genesis is just a fairy tale, and God doesn’t exist.  The other side is Sola Scriptura, which declares that the Bible is all that is needed to prove the existence of God.  Aquinas would say, “Not so fast,” to both groups.

In his greatest work, Summa Theologica, Aquinas puts forward five logical arguments (reasons) for the existence of God, the first of which is the argument of motion.  He begins by simply saying things move.  We can all agree on that.  From there, he says, for things to move, something had to make them move.  Think of a ball on a pool table: if that ball is going to move, something has to move it, whether it is the cue stick or gravity or even a ghosty; something made it move, but what made that something move?  You can chase that as far back as you want. Still, for Aquinas, you eventually have to admit that there was something entirely different that made the very first thing move: the ‘first mover,’ something that was the initiator of all other movement, so why not call that ‘first mover’ God?  That doesn’t reveal the God of Christianity, but it establishes some ‘higher power,’ as some refer to it today.  So, when it comes to creation and someone arguing the Big Bang started it all, Aquinas would ask, “Who made it go bang?”  To those who say Sola Scriptura, Aquinas would say, “God gave you a brain.  Use it.”  The one thing the argument of reason cannot answer is how we go from ‘higher power’ to the God of Christianity.  For Aquinas, that takes one more step: revelation.

Revelation goes back to our study of St. Paul’s Epistle to the Romans, where we understood that our belief in God is a grace given to us by God.  Because of this grace, this revelation, even though we cannot prove that the ‘higher power’ is the God of Christianity, we can have faith and believe.  This same grace, faith, revelation helps us discern the Holy Trinity, the Incarnation, and ultimately the ability to declare that Jesus is Lord, for as Jesus said to Simon Peter when Peter declared Jesus as Lord, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.”  “Flesh and blood,” that is ‘reason’ did not reveal this to you, but the “Father,” that is ‘revelation’ did.

Confused?  It’s OK if you are.  Most of us are.  The important thing to note is that there have been and are really great thinkers of the Christian faith, like Thomas Aquinas, and through their work, we can learn that things like reason and science and faith are not incompatible opposites but work together in providing a more clear understanding of God as revealed in the person of Jesus Christ.