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Concerning perfect blessedness which consists in a vision of God.

Thomas Aquinas

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Thomas Aquinas
Age: 49 †
Born: 1225
Born: February 1
Died: 1274
Died: March 14
Dominican Friar
Philosopher
Priest
Professor
Roman Catholic Priest
Theologian
Saint Thomas Aquinas
Saint Thomas
Tommaso d'Aquino
Thomas of Aquino
St Thomas Aquinas
St. Thomas Aquinas
Vision
Perfect
Blessedness
Concerning
Consists

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Sin is a spiritual illness thus sinners are in need of salvation.
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Every truth without exception- and whoever may utter it- is from the Holy Spirit.
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There is but one Church in which men find salvation, just as outside the ark of Noah it was not possible for anyone to be saved.
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It would be superfluous to receive by faith, things that can be known by natural reason
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All the efforts of the human mind cannot exhaust the essence of a single fly.
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To bear with patience wrongs done to oneself is a mark of perfection, but to bear with patience wrongs done to someone else is a mark of imperfection and even of actual sin.
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Bestow upon me, O Lord my God, understanding to know thee, diligence to seek thee, wisdom to find thee, and a faithfulness that may finally embrace thee.
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Charity is not a potency of the soul, because if it were it would be natural. Nor is it a passion, because it is not in a sensitive potency in which are all passions. Nor is it a habit, because a habit is removed with difficulty charity, however, is easily lost through one act of mortal sin. Therefore charity is not something created in the soul.
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There must be must be a first mover existing above all – and this we call God.
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It must be said that charity can, in no way, exist along with mortal sin.
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There is nothing in your mind which wasn't experienced before hand.
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The Blessed Eucharist is the perfect Sacrament of the Lord's Passion, since It contains Christ Himself and his Passion.
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Not everything that is more difficult is more meritorious.
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It is not possible to be ignorant of the end of things if we know their beginning.
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Likewise grace and glory are referred to the same genus, since grace is nothing other than a certain first beginning of glory in us.
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Secondly, man sins against nature when he goes against his generic nature, that is to say, his animal nature. Now, it is evident that, in accord with natural order, the union of the sexes among animals is ordered towards conception. From this it follows that every sexual intercourse that cannot lead to conception is opposed to man's animal nature.
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Now, nothing can be brought from potentiality to actual existence except through something actually existing
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