Why Thomism? Why Now?

An essay on the enduring relevance of St. Thomas and the necessity of a 21st Century Thomism.

Thomism is non-negotiable. While some, such as Bishop Robert Barron—who, I must add, I have a great respect for—have claimed that “‘Garrigou-Lagrange Thomism’ lost at Vatican II,” Thomism is not something we are at liberty to reject (Lagrange was an excellent and faithful proponent of Thomism by the way, supported by various popes such as Benedict XV). In fact, the popes, from the time of St. Thomas to our own, have taught that the Angelic Doctor is the greatest of all the Doctors and that scholastic philosophy is to be understood as preeminent in the life of the Church.

To prove this, let us take a brief survey of what the popes have taught on the matter:

Among the Scholastic Doctors, the chief and master of all towers Thomas Aquinas, who, as Cajetan observes, because “he most venerated the ancient Doctors of the Church, in a certain way seems to have inherited the intellect of all.” The doctrines of those illustrious men, like the scattered members of a body, Thomas collected together and cemented, distributed in wonderful order, and so increased with important additions that he is rightly and deservedly esteemed the special bulwark and glory of the Catholic faith.

Pope Leo XIII, Aeterni Patris

And let it be clearly understood above all things that when We prescribe scholastic philosophy We understand chiefly that which the Angelic Doctor has bequeathed to us, and We, therefore, declare that all the ordinances of Our predecessor on this subject continue fully in force, and, as far as may be necessary, We do decree anew, and confirm, and order that they shall be strictly observed by all. In seminaries where they have been neglected it will be for the Bishops to exact and require their observance in the future; and let this apply also to the superiors of religious orders. Further, We admonish professors to bear well in mind that they cannot set aside St. Thomas, especially in metaphysical questions, without grave disadvantage.

Pope Pius X, Pascendi Dominici Gregis

the Church declared the teaching of Thomas to be her own…

Benedict XV, Fausto Appetente Die

After this slight sketch of the great virtues of Thomas, it is easy to understand the preeminence of his doctrine and the marvelous authority it enjoys in the Church. Our Predecessors, indeed, have always unanimously extolled it. Even during the lifetime of the saint, Alexander IV had no hesitation in addressing him in these terms: “To Our beloved son, Thomas Aquinas, distinguished alike for nobility of blood and integrity of character, who has acquired by the grace of God the treasure of divine and human learning.” After his death, again, John XXII seemed to consecrate both his virtues and his doctrine when, addressing the Cardinals, he uttered in full Consistory the memorable sentence: “He alone enlightened the Church more than all other doctors; a man can derive more profit in a year from his books than from pondering all his life the teaching of others.”

Pope Pius XI, Studiorum Ducem

We must therefore give Our explicit approval to those who maintain that, even 700 years after his death, the holy Doctor is to be venerated not only as a supreme genius and teacher of the past but also for the continuing relevance of his principles, teaching and method. At the same time We wish to point out the reasons for the scientific authority attributed to him by the Magisterium and ecclesiastical institutions, and especially by many of Our predecessors who have not hesitated to call him the ‘Common Doctor of the Church’, following the precedent set in 1317.

Our motive in following the Magisterium’s long and venerable tradition is not simply respect for the authority of Our predecessors. We are also impelled by the objective value of his teaching, by the profit to be derived (as We Ourself can testify) from the study and consultation of his writings, and by the power of his teaching to persuade and form the minds of students, especially the younger ones.

Pope Paul VI, Lumen Ecclesiae

the Church has been justified in consistently proposing Saint Thomas as a master of thought and a model of the right way to do theology.

Pope John Paul II, Fides et Ratio

There is no question that St. Thomas has been understood by the Magisterium to possess an authority and pride of place that no other theologian has. There are many other instances of the popes praising St. Thomas; they have been compiled here.

Furthermore, the Second Vatican Council, far from repudiating Thomism, ordered in its decree on priestly training that, “in order that they may illumine the mysteries of salvation as completely as possible, the students should learn to penetrate them more deeply with the help of speculation, under the guidance of St. Thomas, and to perceive their interconnections.” It also taught, in its declaration on Christian education, that “The Church is concerned also with schools of a higher level, especially colleges and universities. In those schools dependent on her she intends that by their very constitution individual subjects be pursued according to their own principles, method, and liberty of scientific inquiry, in such a way that an ever deeper understanding in these fields may be obtained and that, as questions that are new and current are raised and investigations carefully made according to the example of the doctors of the Church and especially of St. Thomas Aquinas, there may be a deeper realization of the harmony of faith and science.”

Pope Francis has also spoken very warmly of St. Thomas and ensured his legacy is commemorated properly by the Church in the past few years. In a letter to the bishops of Latina, Sora and Frosinone, Italy, Francis wrote, "With great delight of soul and spiritual joy, we have accepted the various initiatives of the Church to honor worthily the zeal of the most illustrious Doctor of Holiness and study of sacred doctrine." You can read more about that and his other acts here.

Even the Catechism of the Catholic Church, promulgated by Pope John Paul II in 1992, esteems St. Thomas to such a degree that he is quoted more than any other doctor or theologian, 61 times in fact.

Far from being “defeated at the Council” or too outdated to remain relevant, the teaching of St. Thomas and his successors endures in its strength, clarity, and faithfulness to the truth. In fact, we need Thomism more than ever. In our day we have lost sight of the truth and of reason; our society holds that faith and science are irreconcilable, that faith is unreasonable, and that truth is a relative thing which no one can know fully. Many parts of the Church suffer because they have abandoned St. Thomas and his good disciples, instead embracing novel and questionable theologies and philosophies. The Church would do well to undergo yet another Thomistic revival, much like the one spurred on by Pope Leo XIII.

I am inspired by individuals such as Christian B. Wagner (and those he works with), who owns the YouTube channel “Scholastic Answers” and has a website by the same name. The Thomistic Institute is also doing exceptional work on YouTube and on university campuses. There are also many other contemporary authors, theologians, and groups that are striving to promote the work of St. Thomas; too many to count. I would love to see an even greater degree of cooperation among Thomists so that the Angelic Doctor and his followers can enlighten the Church and the world.

For my part, I am hardly an expert…yet. I am presently engaging myself with Thomism in a deeper way precisely because of the witness of the popes and the Magisterium on the matter. It is my duty, as I understand it, to become well-versed in Thomism/Scholasticism, so that I can better teach and defend the Catholic faith. I hope you can join me on this journey.