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The ''Summa Theologiae'' (written 1265–1274 and also known as the ''Summa Theologica'' or simply the ''Summa'') is the best-known work of Thomas Aquinas (c. 1225–1274). Although unfinished, the ''Summa'' is "one of the classics of the history of philosophy and one of the most influential works of Western literature."〔Ross, James F., "Thomas Aquinas, ''Summa theologiae'' (ca. 1273), Christian Wisdom Explained Philosophically", in ''The Classics of Western Philosophy: A Reader's Guide'', (eds.) Jorge J. E. Gracia, Gregory M. Reichberg, Bernard N. Schumacher (Oxford: Blackwell Publishing, 2003), p. 165. ()〕 It was intended as an instructional guide for theology students, including seminarians and the literate laity. It was a compendium of all of the main theological teachings of the Catholic Church. It presents the reasoning for almost all points of Christian theology in the West. The ''Summas topics follow a cycle: the existence of God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God. Among non-scholars, the ''Summa'' is perhaps most famous for its five arguments for the existence of God, which are known as the "five ways" ((ラテン語:quinque viae)). The five ways, however, occupy under two pages of the ''Summas approximately 3,500 pages. Throughout the ''Summa'', Aquinas cites Christian, Muslim, Hebrew, and Pagan sources including but not limited to Christian Sacred Scripture, Aristotle, Augustine of Hippo, Avicenna, Averroes, Al-Ghazali, Boethius, John of Damascus, Paul the Apostle, Dionysius the Areopagite, Maimonides, Anselm, Plato, Cicero, and Eriugena. The ''Summa'' is a more structured and expanded version of Aquinas's earlier ''Summa contra Gentiles'', though these works were written for different purposes, the ''Summa Theologiae'' to explain the Christian faith to beginning theology students, and the ''Summa contra Gentiles'' to explain the Christian faith and defend it in hostile situations, with arguments adapted to the intended circumstances of its use, each article refuting a certain belief or a specific heresy. Aquinas conceived the ''Summa'' specifically as a work suited to beginning students: "Because a doctor of catholic truth ought not only to teach the proficient, but to him pertains also to instruct beginners. As the Apostle says in 1 Corinthians 3: 1–2, ''as to infants in Christ, I gave you milk to drink, not meat'', our proposed intention in this work is to convey those things that pertain to the Christian religion, in a way that is fitting to the instruction of beginners."〔''Summa theologiae, I, 1, prooemium:"Quia Catholicae veritatis doctor non solum provectos debet instruere, sed ad eum pertinet etiam incipientes erudire, secundum illud apostoli I ad Corinth. III, tanquam parvulis in Christo, lac vobis potum dedi, non escam; propositum nostrae intentionis in hoc opere est, ea quae ad Christianam religionem pertinent, eo modo tradere, secundum quod congruit ad eruditionem incipientium."〕 It was while teaching at the Santa Sabina ''studium provinciale'', the forerunner of the Santa Maria sopra Minerva ''studium generale'' and College of Saint Thomas, which in the 20th century would become the Pontifical University of Saint Thomas Aquinas, ''Angelicum'', that Aquinas began to compose the ''Summa''. He completed the ''Prima Pars'' (first part) in its entirety and circulated it in Italy before departing to take up his second regency as professor at the University of Paris (1269–1272).〔Jean-Pierre Torrell, O.P. ''Saint Thomas Aquinas'', vol 1, The Person and His Work, trans. Robert Royal, Catholic University, 1996, 146 ff.〕 == Structure == The ''Summa'' is composed of three major parts, each of which deals with a major subsection of Christian theology. * First Part (in Latin, ''Prima Pars''): God's existence and nature; the creation of the world; angels; the nature of man * Second Part: : * First part of the Second Part (''Prima Secundae'', often abbreviated Part I-II): general principles of morality (including a theory of law) : * Second part of the Second Part (''Secunda Secundae'', or Part II-II): morality in particular, including individual virtues and vices * Third Part (''Tertia Pars''): the person and work of Christ, who is the way of man to God; the sacraments; the end of the world. Aquinas left this part unfinished.〔McInerny, Ralph, ''A First Glance at St. Thomas Aquinas'', Notre Dame Press:Indiana, (1990), p.197, ISBN 0-268-00975-9〕 Each part contains several questions, each of which revolves around a more specific subtopic; one such question is "Of Christ's Manner of Life."〔''(Summa Theologica )'', Third Part, Question 40. Retrieved 11 July 2006.〕 Each question contains several articles phrased as interrogative statements dealing with specific issues, such as "Whether Christ should have led a life of poverty in this world?"〔''(Summa Theologica )'', Third Part, Question 40, Article 3. Retrieved 11 July 2006.〕 The ''Summa'' has a standard format for each article. * A series of objections to the (yet to be stated) conclusion are given; one such objection, for example, is that "Christ should have embraced the most eligible form of life...which is a mean between riches and poverty."〔 Note that this said conclusion can mostly (but not without exception) be extracted by setting the introduction to the first objection into the negative, thus, St. Thomas begins here "It would seem that Christ should not have led a life of poverty in this world", and his thesis in the end is "Christ should have led a life of poverty in this world" (or to be more precise in today's language, "That Christ lived, as he actually did, a life of poverty in this world was fittingly done so"). * A short counter-statement, beginning with the phrase ''sed contra'' ("on the contrary"), is then given; this statement almost always references authoritative literature, such as the Bible, Aristotle, or the Church Fathers.〔Kreeft, Peter. ''Summa of the Summa,'' Ignatius Press (1990), pp. 17–18. ISBN 0-89870-300-X〕 * The actual argument is then made; this is generally a clarification of the issue. For example, Aquinas states that "it was fitting for Christ to lead a life of poverty in this world" for four distinct reasons, each of which is expounded in some detail.〔 * Individual replies to the preceding objections are then given, if necessary. These replies range from one sentence to several paragraphs in length. Aquinas's reply to the above objection is that "those who wish to live virtuously need to avoid abundance of riches and beggary, ...but voluntary poverty is not open to this danger: and such was the poverty chosen by Christ."〔 This method of exposition is derived from Averroes,〔(Turner, William. "Averroes." ) ''The Catholic Encyclopedia''. Vol. 2. New York: Robert Appleton Company (1907). "St. Thomas Aquinas used the "Grand Commentary" of Averroes as his model, being, apparently, the first Scholastic to adopt that style of exposition..." Retrieved 2009-11-06.〕 to whom Aquinas refers respectfully as "the Commentator". 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Summa Theologica」の詳細全文を読む スポンサード リンク
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