In the Prologue to the Summa Theologica of St. Thomas Aquinas, we find the following words:
Because the Master of Catholic Truth ought not only to reach the proficient, but also to instruct beginners (according to the Apostle: As Unto Little Ones in Christ, I Gave You Milk To Drink, Not Meat—1 Cor., iii. 1, 2), we purpose in this book to treat of whatever belongs to the Christian Religion, in such a way as may tend to the instruction of beginners.
In the final sentence of the Prologue, the authors endeavor to “try, by God’s help, to set forth whatever is included in this Sacred Science as briefly and clearly as the matter itself may allow.” Nonetheless, despite this admirable, pedagogical aim, many students did not find Aquinas easy to read. This problem, we can say, is not so much due to the writing style of the Angelic Doctor as to the limitations of his inexperienced readers. This matter was taken seriously, even in the 13th century.
Thus, two years before Aquinas passed away, he was asked by his faithful friend, Reginald of Piperno, to write a simple summary of theology for those who find his massive Summa Theologica intimidating. Aquinas quickly set to work and produced The Compendium of Theology, dedicating it to his friend. Aquinas’ plan for the compendium was inspired by St. Paul’s teaching that “the whole perfection of the present life consists in faith, hope, and love.” Therefore, his treatise would be divided into three parts. The first, dealing with faith, spans 246 chapters. He began the second section on hope, but reached no further than chapter 10. According to a close observer, “Friar Thomas d’Aquino wrote thus far, but alas prevented by death, he left it incomplete.”
Thanks to the translation by Cyril Vollert, S. J., the Compendium is available in English, published by Sophia Institute Press (1993). The editor renamed the book, Light of Faith, which he deemed “a title less ponderous than The Compendium of Theology.” Whether this work is easier to read than the Summa is not obvious, and may best be left to the judgment of its readers.
The Compendium begins with an extensive treatment of God, beginning with his existence. The attempt to reach the uninitiated is evident on the first page. “But even the unlearned perceive how ridiculous it is to suppose” that things can be set in motion without a principle agent being involved. “This would be like fancying that, when a chest or a bed is being built, the saw or the hatchet performs its functions without the carpenter.” This is a memorable line, and it can be used as fodder against Darwinians and various determinists.
Aquinas devotes three chapters to “diversity.” He argues that God could not create a replica of Himself and thus created not one, but many things. “There had to be diversity in the things produced by God,” he writes, “in order that the divine perfection might in some fashion be imitated in the variety found in things.” His view of diversity might ruffle the feathers of modern egalitarians, since he argues that order demands that some things be superior to others.
Freedom of choice is another issue that has caused a significant amount of confusion. Aquinas states that “the intellect desires and acts in virtue of a free judgment, which is the same as having freedom of choice.” Human beings, because they have freedom of choice, are “not tied down to any one definite course.” The intellect looks over a range of possible choice, like a diner looking over a menu before he decides what food he should select. He is under no compulsion to choose one item or another. However, since man is inclined toward what is good, he is under an obligation to choose what is good and avoid what is evil. Therefore, freedom of choice is not a terminal value. What transcends freedom of choice is the good that is freely chosen.
In his treatment of good and evil (chapter 108), he begins by stating, in a forthright manner, “Clearly, therefore, they are in error who seek happiness in various things outside of God.” He then enumerates these things: carnal pleasures, power, honor or reputation, and the knowledge of created things. In the spirit of St. Augustine, Aquinas states that “man’s desire comes to rest in the knowledge of God alone.”
Concerning ultimate things (Heaven, Hell, and Purgatory), Aquinas makes the common sense remark that “if there is a definite way of reaching a fixed end, they who travel along a road leading in the opposite direction or who turn aside from the right road, will never reach the goal.” Life is a journey. The right road will take us to the right end.
There is, it must be emphasized, a “right end” and a “wrong end.” Aquinas offers a few easy-to-understand analogies. A sick man is not cured by being given the wrong medicine. A plant will not bear fruit if the procedure natural to it is not followed. A runner will not win a trophy or a soldier a citation unless each of them carried out his proper functions. There is a right way and a wrong way to live. If we chose the right way, we will reach the right end.
The Compendium is a helpful introduction to Catholic theology. It is, according The Thomist (a scholarly journal), “A masterpiece of brevity, readability, and profundity.”
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