Introduction
Jean-Pierre Torrell’s Saint Thomas Aquinas: The Person and His Work provides a profound and nuanced exploration of Aquinas’s life, situating his theological achievements within the broader context of his Dominican spirituality and historical milieu. More than a biography, the work offers a comprehensive narrative that interweaves Aquinas’s intellectual contributions with the spiritual and pastoral dimensions of his vocation. Torrell’s goal, as he writes, is to present “the person of Thomas Aquinas in his complete family, social, and intellectual context,” while illuminating his life as a Dominican dedicated to sharing the fruits of contemplation rooted in faith (ix–x). Through this lens, Aquinas emerges not only as a brilliant theologian but as a man of profound prayer and commitment to his order.
Chapter 1: An Eventful Youth
Thomas Aquinas was born around 1224 or 1225 in Roccasecca, Italy, into the influential d’Aquino family. Raised amidst the political tensions between the papacy and the Holy Roman Empire, he grew up with a keen awareness of authority and its divine underpinnings, themes that would later shape his theological reflections. Early on, his family envisioned a traditional clerical career for him, leading to his placement as a child oblate at Monte Cassino. Here, he absorbed the liturgical richness and intellectual heritage of the Benedictine tradition. Later studies in Naples exposed him to Aristotelian philosophy, igniting his lifelong engagement with reason and faith. Against his family’s wishes, Thomas joined the Dominican Order in Naples, embracing a life of poverty and study. Although his family briefly detained him in an attempt to dissuade him, he used the time for prayer and study, even inspiring his sister Marotta to take religious vows.
Chapter 2: Disciple of Albertus Magnus (1245–1252)
Thomas’s formal studies continued under the great Albertus Magnus, first in Paris (1245-1248) and later in Cologne (1248-1252). Albert introduced him to the works of Aristotle and Pseudo-Dionysius, shaping his philosophical and theological synthesis. Despite his quiet demeanor earning him the nickname “dumb ox,” Albert famously predicted that Thomas’s teachings would one day echo throughout the world. During this period, Thomas produced early theological works, such as Super Isaiam, which combined rigorous literal exegesis with spiritual reflections (collationes). This integration of intellectual and spiritual insight became a hallmark of his theology.
Tocco reports that Aquinas “was often heard to say that he was astonished when certain people, primarily the religious, allow themselves to speak of something other than God and of what concerns the edification of souls. Also, he had the habit since youth of immediately leaving the parlor or meeting, whatever it might be, when, in their common recreations, his interlocutors diverted the conversation toward subjects other than God and what is ordered to him.” Rigorism perhaps? More simply, doubtless, translation into action of what Thomas had learned from his holy patron in the Order of Preachers, who spoke only of God or with God (nonnisi cum Deo aut de Deo loquebatur)” (33).
Chapter 3: First Teaching Years in Paris (1252–1256)
At just 27 years old, Thomas was appointed Bachelor in Paris, where he began teaching Peter Lombard’s Sentences, a foundational text in medieval theology. His commentary on the Sentences laid the groundwork for his systematic theology, organizing all theological truths around God as the Alpha and Omega. During this period, he also wrote significant philosophical treatises, such as De Ente et Essentia, which demonstrated his early metaphysical insights. His inaugural lecture, Rigans montes de superioribus suis (Ps. 104:13), emphasized the grandeur of theology and the responsibility of teaching as a sacred vocation.
Chapter 4: Magister in Sacra Pagina (1256–1259)
In 1256, Thomas was appointed Magister in Sacra Pagina, assuming the duties of teaching Scripture, engaging in theological disputations, and preaching. His biblical commentaries, such as In Job and In Ioannem, reveal his method of integrating the literal and spiritual senses of Scripture, making theology accessible and pastorally relevant: the Summa, this kind of biblical teaching was nevertheless Thomas’s ordinary labor. And it was in this way that he commented on a little more than half of the New Testament and several books of the Old: “If we wish, therefore, to get a slightly less one-sided idea of the whole theologian and his method, it is imperative to read and use in a much deeper fashion these biblical commentaries in parallel with the great systematic works” (55).
During this period, he composed De Veritate, a series of disputations that addressed the nature of truth, divine knowledge, and grace. Torrell emphasizes, “The De Veritate showcases Thomas’s ability to address profound theological questions with rigor and clarity.” His sermons, marked by clarity and Christocentric focus, embodied the Dominican mission of contemplata aliis tradere—handing on the fruits of contemplation to others.
Chapter 5: Defender of Mendicant Religious Life
Tensions between mendicant orders and secular clergy in Paris escalated during this time, as figures like William of Saint-Amour criticized the Dominicans and Franciscans for their growing influence. Thomas defended the mendicant ideal in works such as Contra Impugnantes Dei Cultum et Religionem, arguing that voluntary poverty fostered spiritual freedom and aligned with apostolic life. His responses to critics, such as Gerard of Abbeville, emphasized that charity and spiritual poverty were central to Christian perfection. While his defenses were firm, Torrell notes that they reflected intellectual rigor and a commitment to dialogue.
Chapter 6: Return to Italy—The Summa Contra Gentiles
In 1259, Thomas returned to Italy, joining a Dominican commission to promote theological study. This period of stability allowed him to compose the Summa Contra Gentiles, a theological masterpiece that blends apologetics and systematic theology. Consisting of four books, the work addresses God, creation, providence, and theological mysteries such as the Trinity and Incarnation. Torrell observes, “The Contra Gentiles goes far beyond any direct missionary purpose… We are dealing here with a theological work in its pursuit of wisdom” (105). This synthesis exemplifies Thomas’s ability to harmonize reason and faith in the service of theological understanding.
“Since death prevented Thomas from finishing his treatise on the sacraments and on man’s final end in the Summa theologiae, it is in the Summa contra Gentiles that we find his most complete exposition of these subjects, for the latter work concludes with them. We might even say that it could conclude only with them, because it is only in them that God’s work is finally accomplished, “for it is when it returns to its beginning that an effect is sovereignly perfect” (II 46). It is not only to Neoplatonism that Thomas owes this, but to the Bible, and it is to the Bible that he makes his final appeal: “I see a new heaven and a new earth” (Rev. 21:1; Isa. 65:17-18, citd at end of SCG IV 97)” (116).
Chapter 7: The Stay in Orvieto (1261–1265)
During his time in Orvieto, Thomas balanced his duties as preacher general with his intellectual pursuits. He completed major works such as the Catena Aurea and Expositio super Job. His commentary on Job offered profound reflections on divine justice and human suffering, addressing existential questions central to the human condition. At the request of Pope Urban IV, Thomas composed the liturgical texts for the Feast of Corpus Christi, including hymns like Adoro Te Devote. These works reflect his deep Eucharistic theology, emphasizing Christ’s presence as a sign of divine love and eschatological hope – entirely in line with his “theological and spiritual personality,” so deeply marked by a ”straining toward the vision of God” (135-6).
“If we cast a retrospective eye on this period of Friar Thomas Aquinas’s life, we cannot help but be impressed by the speed with which he worked. In five years (after leaving Paris), he composed the Summa contra Gentiles, the Commentary on the Book of Job, a good part of the Catena aurea, and an entire series of opuscula. The three great works hardly need to be praised, since a single one of them would have sufficed to occupy the time of more than one author. The briefer writings display without doubt a little bit of haste, but they have the merit of showing a theologian at work in the world of his own time, attentive to problems that are posed to him, and trying to respond as best he can. The solitude of his priory had nothing of the isolation of an ivory tower” (140).
Chapter 8: The Roman Years (1265–1268)—The Beginning of the Summa
During his Roman period, Thomas established a studium personale at Santa Sabina, an educational initiative designed to advance the intellectual and pastoral formation of Dominican friars. This institution reflected his broader vision of integrating moral and dogmatic theology within a systematic framework. It also addressed the need for deeper theological preparation among his Dominican brethren, elevating the intellectual standards of the Order.
It was in this period that Thomas began work on his Summa Theologiae, one of the most ambitious and influential theological projects in Christian history. Dissatisfied with traditional methods of theological instruction, such as the Sentences of Peter Lombard, Thomas sought to create a more concise and pedagogically effective synthesis of Catholic doctrine. The Summa was explicitly designed for beginners, presenting theological principles in an organized, systematic, and accessible manner. Its opening lines clearly state its purpose: “Since the principal purpose of sacred doctrine is to transmit knowledge of God, we will speak first about God (Prima Pars), then about the movement of the rational creature toward God (Secunda Pars), and finally about Christ who, according to his humanity, is for us the way that leads toward God (Tertia Pars)” (ST I, q. 1, prologue).
The Summa follows the exitus-reditus framework, illustrating creation’s emanation from God (exitus) and its ultimate return to Him (reditus). This theological structure underscores God as both the origin and final end of all things. The Summa integrates speculative and practical theology, avoiding redundancy while uniting doctrine, ethics, and Christology within a single cohesive vision. This intellectual rigor and clarity would eventually define Thomas’s enduring legacy.
Chapter 9: The Other Writings from the Roman Period
In addition to the Summa Theologiae, Thomas produced several significant works during this period. Among these are the Disputed Questions on the Power of God (De Potentia), On the Soul (De Anima), and On Spiritual Creatures (De Spiritualibus Creaturis). These texts explore profound metaphysical and theological themes, such as God’s omnipotence, the nature of the soul, and the relationship between spiritual beings and the material world. Each work reveals Thomas’s systematic approach to addressing theological questions, blending Aristotelian philosophy with Christian doctrine.
He also wrote the Compendium Theologiae, a concise presentation of Christian doctrine designed for the instruction of his secretary, Reginald of Piperno. This work emphasizes the theological virtues of faith, hope, and charity, complementing the speculative depth of the Summa.
During this period, Thomas was also deeply involved in providing doctrinal advice and responding to contemporary controversies, further demonstrating his role as a theologian of immense pastoral and intellectual influence.
Chapter 10: The New Sojourn in Paris—Doctrinal Confrontations
Returning to Paris in 1268, Thomas entered a period marked by intense intellectual and ecclesiastical tensions. His work during this time was largely shaped by disputes over Aristotelian philosophy and its interpretations by Averroist scholars. One of the most pressing issues was the doctrine of monopsychism—the Averroist belief in a single, universal intellect for all humans. Thomas addressed this in his treatise On the Unity of the Intellect Against the Averroists (De Unitate Intellectus Contra Averroistas), offering a robust defense of the individuality of human intellects in harmony with both Christian theology and Aristotelian thought.
Thomas also responded to ongoing criticisms of mendicant religious life. In the face of attacks by secular clergy, he defended the Dominican and Franciscan orders, emphasizing their alignment with apostolic poverty and their essential role in the Church’s mission. His ability to navigate these complex debates with intellectual rigor and humility solidified his reputation as a defender of orthodoxy and a bridge between faith and reason.
Chapter 11: The Second Period of Teaching at Paris (1268–1272)
Thomas’s second teaching period in Paris was marked by a remarkable output of theological and exegetical works. His Lectura Super Ioannem, a commentary on the Gospel of John, is regarded as one of his most profound theological achievements. This text exemplifies his Christocentric theology, combining exegetical precision with deep spiritual insight. Torrell describes it as “the theological work par excellence by Saint Thomas,” illustrating his ability to unite Scripture and doctrine into a cohesive theological vision.
During this time, Thomas also composed the Disputed Questions on Evil (De Malo), addressing complex issues such as sin, free will, and human responsibility. This work demonstrates his engagement with moral theology and his commitment to addressing questions of profound existential importance. His quodlibetal disputations from this period reflect his intellectual versatility, tackling diverse theological and philosophical questions posed by students and colleagues.
Chapter 12: The Commentator on Aristotle
Thomas’s engagement with Aristotelian philosophy during this period resulted in a series of influential commentaries on Aristotle’s works, including De Anima, Nicomachean Ethics, Physics, and Metaphysics. These commentaries reveal his mastery of Aristotelian thought and his ability to integrate it with Christian theology, advancing scholastic philosophy in the process.
Though some projects, such as the commentaries on Aristotle’s Politics and De Caelo et Mundo, remained unfinished, they illustrate Thomas’s commitment to exploring natural philosophy and ethics as complementary to theological inquiry. His reliance on a team of secretaries to produce these works reflects the collaborative intellectual environment of his time and the scale of his scholarly output.
Chapter 13: Last Period of Teaching—Naples (1272–1273)
In Naples, Thomas established a studium generale, a Dominican school aimed at training friars in theology and moral formation. Supported by King Charles of Anjou, this institution became a center for his final teaching efforts. During this period, he focused on the Tertia Pars of the Summa Theologiae, addressing the mysteries of Christ’s life, the sacraments, and eschatology.
Thomas’s reflections on the Incarnation and the mysteries of Christ’s life reveal a deeply Christological focus, rooted in patristic tradition and theological innovation: “To give it its true name, what Thomas wished to do was a “theology of the mysteries” of the life of Jesus. We will easily understand what this means if we recall that the musterion of Saint Paul sums up at once the divine plan for salvation and the way in which that plan was achieved in Jesus. If the entire life of Christ is itself the mystery of the love of God that reveals itself and acts in history, each one of His acts is also a “mystery” in the sense that it signifies and realizes this total “mystery” (264).
His theology of the sacraments emphasizes their role in uniting believers with Christ and sustaining the journey toward eternal life. This final period allowed Thomas to consolidate his theological legacy, leaving a profound mark on the intellectual and spiritual life of the Church.
Chapter 14: The Last Months and Death
In December 1273, after a mystical experience during Mass, Thomas ceased writing, declaring that “all that I have written seems like straw compared to what I have seen.” This statement, far from denigrating his work, reflected his deep humility and recognition of the transcendence of divine truth. Torrell emphasizes that Thomas’s mystical encounter marked the culmination of a life devoted to the pursuit of God’s wisdom.
Thomas spent his final days at the Abbey of Fossanova, where he continued to reflect on Scripture and maintain a spirit of prayer. He passed away on March 7, 1274, leaving a legacy of unparalleled intellectual and spiritual contributions.
Chapter 15: Difficult Sequels—Cult, Process, Disputes
Following Thomas’s death, devotion to his memory grew rapidly. Pilgrims visited his tomb at Fossanova Abbey, and miracles were attributed to his intercession. However, his teachings faced opposition, particularly during the 1277 condemnation by Bishop Stephen Tempier of Paris, which targeted propositions associated with Aristotelian philosophy, some of which indirectly implicated Thomas’s ideas. Over time, the Dominican Order actively defended his legacy, promoting his works and ensuring their continued influence.
Chapter 16: Epilogue—The Canonization in Avignon
Thomas was canonized by Pope John XXII in 1323, with the bull Redemptionem misit emphasizing his sanctity and theological orthodoxy. His canonization affirmed the enduring value of his contributions to the Church, leading to the widespread study and dissemination of his works. By 1567, Pope Pius V declared him a Doctor of the Church, cementing his status as one of the greatest theologians in Christian history.
Final Reflections
Torrell’s biography presents Aquinas as a theologian whose intellectual brilliance was deeply rooted in his Dominican spirituality and prayer life. By contextualizing Aquinas’s works within his personal and ecclesial journey, Torrell offers a compelling portrait of a man whose legacy continues to shape theology and the Church’s intellectual tradition. Saint Thomas Aquinas: The Person and His Work is an indispensable resource for understanding the life and thought of this remarkable figure.
Prodigal Catholic 
Thank you Fr Richard.