This Saint Thomas Aquinas Plaque, OP (1225-1274) is the perfect confirmation gift or birthday gift for anyone who has Thomas Aquinas as their patron saint. Saint Thomas Aquinas is a Doctor of the Church. This plaque is an ideal patron saint day gift (January 28th), birthday gift, confirmation gift, as well as a great Christmas stocking stuffer!
A Wall Plaque in Two Sizes
This plaque is available in two sizes: small (p61k) – 2 x 1.6 inches and large (p89g) – 7.9 x 6.3 inches. This solid bronze plaque hangs easily on any wall at home – in kitchen, bedroom or bathroom – or in the office. This solid bronze plaque – conceived and realized in Germany by a master bronzesmith – is an ideal birthday gift, feast day gift, or confirmation gift. It is especially suited for everyone who enjoys Thomas Aquinas as their namesake and for that special “Thomas” in your life.
The Angelic Doctor of the Church
This plaque depicts St. Thomas Aquinas writing his magnum opus, the Summa Theologica (Compendium of Theology) while contemplating all of God’s creation. The Summa Theologica is considered to be a true classic in the history of philosophy as well as one of the most influential works in all of Western literature. Saint Thomas is known as the “Angelic Doctor” because of his profound theological treatment of the doctrine of angels. This solid bronze plaque honors one of the greatest theologians in the history of the Roman Catholic Church. This is indeed a most fitting gift for a birthday, confirmation, and patron saint’s feast day.
The Philosophy and Theology of Saint Thomas Aquinas
Gleaned from Thomas Gilby’s two collections (Aquinas: Philosophical Texts and Aquinas: Theological Texts) by Rev. John Kavanaugh, S.J (1941-2012), formerly professor of philosophy at Saint Louis University, in America (Feb. 21, 2011):
1. In the field of human science, the argument from authority is weakest. Summa Th. Ia.1. ad 2
2. Truth is a divine thing, a friend more excellent than any human friend. Commentary, I Ethics, lect 6.
3. There is nothing that does not share in goodness and beauty. Each thing is good and beautiful by its proper form. Opuscula xiv. Exposition, On Divine Names lv, lect.5
4. Evil precisely as such is not a reality in things, but a deprivation of some particular good inhering in a particular good. Disputations, I de Malo I
5. There is not one first principle of evil as there is of good. In the first place, the original principle of things is essentially good; evil does not exist except in a good subject. S.T Ia xlix, 3
6. In every good the supreme good is desired. Comm. II Sent
7. All other motions of the appetite presuppose love as their first root. S.T. Ia xx, 1
8. All fear springs from love. Ordered love is included in every virtue, disordered love in every vice. S.T. IIa-IIae, cxxv, 2
9. Malice consists in emptiness. Disp. III de Potentia, 16, ad 3
10. Love is absolutely stronger than hate. S.T. IIa-IIae, xxix,3
On the Human Person and Capacities
11. The higher a nature, the more intimate what comes from it, for its inwardness of activity corresponds to its rank in being… The supreme and perfect grade of life is found in mind, which can reflect on itself and understand itself. IV Contra Gentes II
12. To inquire into the meaning of animal is one business; to inquire into the meaning of human animal quite another. S.T. Ia xxix 4
13. In voluntary activity, we have not only moral evil but also culpa or “fault,” since the doer is responsible and therefore deserves blame or punishment. Opusc xiii Compend. Theologiae 120.15
14. To be free is not to be obliged to one determinate object: as deriving from the mind’s apprehension regarding the universal good, the appetite of an intellectual substance (e.g. a human person) is not committed to one determinate (particularized) good. Opus c. xiii, Comp. Theo. 76
15. The human has free choice; otherwise counsels, exhortations, precepts, prohibitions, rewards and punishments would all be pointless… A human has free choice to the extent that a human is rational. S.T. Ia, lxxxiii, 1
16. Only acts controlled by a human through reason and will are properly termed “human” these acts proceed from deliberation. Others may be called acts “of a human” but not “human acts” in the specific sense of the term. S.T. Ia, IIae 1,1
17. Person signifies what is noblest in the whole of nature. S.T. Ia xxix 2
Human Fulfillments
18. Four general reasons can be brought forward to show that perfect happiness consists neither in riches, nor in fame, nor in power. Of which the first is that perfect happiness is not compatible with any evil. The second is that happiness is self-sufficient; once obtained, no other human prize is wanting, such as good health and wisdom. The third is that no harm results from happiness, whereas sometimes riches are kept to the hurt of the owner, and this may be also the case with the other goods we have mentioned. The fourth reason is this: true happiness wells from within, but the goods we have mentioned come from external causes and often from good luck. S.T. Ia–2ae ii, 4
19. The desire for joy is inherently stronger than the fear of sadness, though under certain circumstances, our preoccupation may be with avoiding the latter rather than seeking the former. S.T. Ia, 2ae xxxv, 6.
20. The ultimate end of everything is its completion. S.T. Ia-2ae ii, 8, obj. ad. 2
21. No human truly has joy unless that human lives in love. Opusc. Xxxv de Duobus Praeceptis
22. In the perfect happiness of total fulfillment, nothing more will remain to be desired; in the full enjoyment of Absolute Goodness and Truth, humans will obtain whatever they have desired in other things. The desire is stilled—not only for the absolute, but for all that lies at the heart of all other desires. Therefore, the joy of the blessed is perfectly complete, and more than complete, indeed over-full, for there they find more than is enough for desire. S.T. 2a-2ae, xxviii, 3
23. The Human Person has a natural drive for complete goodness. Disputations, xxii, de Veritate, 7
Components of a Moral Act
24. A finished moral science demands a knowledge of psychology. Commentary, I de Anima, lect, 1
25. Good and evil should be set in the context of what is proper to the human as human. This is our rational life. Disputations, II de Malo, 4
26. Sins are as preposterous in morals, as monsters in nature. Comm. III de Anima, lect, 16
27. Its moral nature is stamped on a human act by its object with reference to the principles of moral activity—according to a life-pattern as it should be lived according to reason. S.T. 1a-2ae, xviii, 8
28. Morality depends on intention. Contra Gentes, III, 9
29. The rightness or wrongness of will is determined by the end. S.T. Ia-2ae, xxxiv, 4
30. Everything is measured by comparison with a rule… The measure for human willing is double: one close and of the same nature, namely the human reason itself; the other first and transcendent, namely the eternal law which is like the reason of God. S.T. Ia-2ae, lxxi, 6
Conscience
31. Strictly speaking, conscience is not a faculty, but an activity; namely, the actual application moral science to conduct. (The practical judgment: I ought to do X.) S.T. Ia lxxix, 13
32. Every judgment of conscience, be it right or wrong, be it about things evil in themselves or morally indifferent, is obligatory, in such wise that he who acts against his conscience always does moral evil. III Quodlibet, 27
33. Since conscience is the dictate of reason, the application of theory to practice, the inquiry “whether a will that disobeys an erroneous conscience is right”, is the same as “whether a person is obliged to follow a mistaken conscience.” …It must be said flatly that the will which disobeys the reason, whether true or mistaken, is always in the wrong. S.T. la-2ae, xix, 5
General Moral Praxis
34. Considered in themselves as motions of the sensitive and non-rational appetite, passions are neither right nor wrong, for morality depends on the reason. They are covered by morality in so far as they are subject to the sway of reason and will. ibid. xxiv. 1
35. Every virtuous act has these four traits: controlled knowledge, right intention, unwavering purpose, and a sense of situation. Disp, de Virtutibus Cardinalibus, 1
36. Well-ordered self-love is right and natural. S.T. Ia2ae, lxxvii, 4, ad 1
37. Vice comes to the body from the soul, and not the other way around. III Contra Gentes, 127
38. A person cannot lead a reasonable life if all pleasure is avoided. Whoever avoids pleasures simply because they are pleasurable is boorish and ungracious. S.T. 2a-2ae xxlii, I, ad 2
39. It is against reason to be burdensome to others, showing no amusement and acting as a grouch. Those without a sense of fun, who never say anything ridiculous and are cantankerous with those who do, these are vicious, and are called grumpy and rude. ibid., clxviii, 4
40. Justice without mercy is cruelty; mercy without justice is a waste. Comm. Matthew, v. 2
41. Two main reasons why people fall short of justice: deference to the powerful, deference to the mob. Comm. in Job. xxxiv, lect 2
42. To lend money at usury is grave moral evil, not because it is forbidden, but because it is against natural justice. Disp. xiii de Malo, 4
43. Natural right is what is fitting and commensurate with a human’s very nature. S.T. IaIIae, lvii. 3, c
Fr. Kavanaugh concludes: These little maxims touch only the surface of Aquinas’s depths; but they are worthy of being Christian mantras. What is more, they are never contradicted in the mighty conceptual cathedral of Aquinas’s writings; and they are rock-solid, based on the teachings of Christ, for whom all of his written words were offered in love, as Aquinas said toward the end of his life. St. Thomas Aquinas was a courageous thinker: a philosopher, a poet, a mystic. He was also a trouble-maker—condemned by the University of Paris and rejected by a number of bishops—often for his daring embrace of the pagan Aristotle and his Muslim interpreters. But what do we Catholics call him now? A doctor of the church.
Reviews
5 out of 5
ReviewPeggy McCall – :
I loved the picture of St Francis when I bought this piece, and gave it to my nephew for his First Communion. It is a piece of art, and something he will have forever. It’s hard to find gifts of this quality.
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Review Peggy McCall – :
I loved the picture of St Francis when I bought this piece, and gave it to my nephew for his First Communion. It is a piece of art, and something he will have forever. It’s hard to find gifts of this quality.