- Paperback: 539 pages
- Publisher: Ignatius Press (October 1, 1990)
- Language: English
- ISBN-10: 089870300X
- ISBN-13: 978-0898703009
- Product Dimensions: 6 x 1.5 x 8.9 inches
- Shipping Weight: 1.9 pounds (View shipping rates and policies)
- Average Customer Review: 4.2 out of 5 stars See all reviews (42 customer reviews)
- Amazon Best Sellers Rank: #88,466 in Books (See Top 100 in Books)
Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required.
To get the free app, enter your mobile phone number.
Other Sellers on Amazon
+ $3.99 shipping
+ Free Shipping
+ $3.99 shipping
A Summa of the Summa Paperback – October 1, 1990
The Amazon Book Review
Author interviews, book reviews, editors picks, and more. Read it now
Frequently bought together
Customers who bought this item also bought
Text: English (translation)
Original Language: Latin --This text refers to an out of print or unavailable edition of this title.
Browse award-winning titles. See more
If you are a seller for this product, would you like to suggest updates through seller support?
Top Customer Reviews
For those unaware, Thomas Aquinas was the Catholic scholar who produces two L*A*R*G*E, multi-volume books on Catholic theology: "Summa Contra Gentiles" and "Summa Theologica," the latter being a summation of Catholic theology. This book is a summation of "Summa Theologica," and serves as a handbook and thumbnail for both Catholic Theology and Philosophy and Christian philosophy in general.
Aquinas has a sharp mind and can both divide the word and divide a question in a way that few others can. I am not Catholic, but stand in deep admiration for Aquinas's work and mind, and more especially because he minded his work by working his mind.
Kreeft has selected the essential texts and questions that illuminate aspects of Thomistic philosophy/theology. He has the text with explanatory notes in footnotes, which is unusual since we are not reading a summery or rephrasing of Aquinas, but actually reading his words and ideas, unfiltered and undistorted.
His chapter divisions follow closely the divisions used in the whole "Summa Theologica," and focus primarily on the first part of part one, and the second part of part two of the "Summa Theologica," and doesn't deal with the latter books that deal with the church and the nature of sacraments. This summation, therefore, would not be offensive to any Christian.
The notes are gems, especially with his illustrations--Kreeft has united his analytical left-brain with his creative right brain, so there is no double-mindedness with what he is doing. His pictures save a thousand words!
The glossary is helpful for the Latin words and technical terms that have a specialized meaning in Thomism.
This book uses the "Fathers of English Dominican Province" translation, which bears the Nihil Obstant and Imprimatur, the Roman Catholic "Good housekeeping Seal of Approval" that lets us know the text has passed the censor. It is approved for Catholic consumption! As a non-Catholic, this because important because I do not want distorted doctrine misrepresenting their true beliefs.
The type and font are perfect, and I have not seen any typos. The cover is very engaging, with triumphal Thomas with the angels--the Angelic Doctor.
The only disappointing aspect of SS is its discussion of philosophical positions that are at variance with Aquinas. Like many philosophers working in Roman Catholic institutions, Kreeft has a tendency to present false straw-man interpretations of philosophers whose conclusions he disagrees with, and then to "refute" these philosophers by kicking down the straw men. (For the record, I am Roman Catholic.) For instance, on a footnote on p. 522, Kreeft erroneously attributes to Hobbes the view that people are naturally vicious and to Hume the view that knowledge is nothing other than the passive reception and ordering of sense impressions. Kreeft strongly hints to the reader here that Aquinas' own positions are more cogent than those of Hume and Hobbes, but this is misleading since the footnote presents a "straw-man Hobbes" and a "straw man Hume". Kreeft's tendency to misinterpret and then unfairly dismiss certain important philosophical doctrines even leads him to occasionally misrepresent Aquinas. For instance, in a footnote on pp. 430-431 Kreeft claims that Aquinas' example on these pages refutes utilitarianism. In fact, the classical doctrine of utilitarianism as John Stuart Mill and Henry Sidgwick formulated it is designed to show that the very example Aquinas gives is a CONSEQUENCE of utilitarianism.
In summation, readers can profit immensely from a careful study of the classic text and supplementary materials in SS, but they should take care not to trust anything said here about philosophers who disagree with Aquinas at face value.