What are the important things to know about the writings/standpoints of St. Thomas Aquinas?

Question

For class on political thought

Answer 1

b.1225-d.1274
-Balanced reason and philosophy for the new Modus Vivendi of the Catholic church which lasted until physics came around
-Studied @ Montecassino, University of Naples (became introduced to Dominicans), Paris, Cologne (with Albert the Great with whom he first became introduced and interested in Aristotle)
-Works include:
"Sentences", "On Being and Essence", "The Principles of Nature" as a young student
-Commentaries on Boethius' "On the Trinity" and "De hebdomadibus"
-"Summa contra gentiles", "Summa theologiae", "On the Soul", "On the Eternity of the World", "On There Being Only One Intellect"

Philosophers today have a difficult time distinguishing between Aquinas' work and opinions as a philosopher and that which he did as a theologian. Thomas Aquinas does offer explanation though -
"… the believer and the philosopher consider creatures differently. The philosopher considers what belongs to their proper natures, while the believer considers only what is true of creatures insofar as they are related to God, for example, that they are created by God and are subject to him, and the like." (Summa contra gentiles, bk II, chap. 4)
"… it should be noted that different ways of knowing (ratio cognoscibilis) give us different sciences. The astronomer and the natural philosopher both conclude that the earth is round, but the astronomer does this through a mathematical middle that is abstracted from matter, whereas the natural philosopher considers a middle lodged in matter. Thus there is nothing to prevent another science from treating in the light of divine revelation what the philosophical disciplines treat as knowable in the light of human reason." (Summa theologiae, Ia, q. 1, a., ad 2)

Since you asked about political thought, I won't bore you with the particulars about Christian and Moral Philosophy.

Effectively, what makes him so important is that he shows how an individual can induce change in an institution by balancing different sets of beliefs instead of challenging them to prove themselves such as a judge would do for the benefit of the public. 1962-1965 was when Vatican II took place which evaluated and ended the attempt to revive Thomism, a revival which had been initiated by Leo XIII in 1879. This all followed the ongoing argument between Franciscans (those opposed) and Dominicans (those in favor) over Thomism. Finally, John Paul II offered the Fides et Ratio in 1998 which provides a niche for Thomism in today's world.

Thomas' most fundamental political principle coincides with Aristotle's - individuals are not intrinsically social beings. Instead we are born into a community while having a sense of humanity and that in order to survive, we must behave accordingly. Therefore, that which is declared moral is guided by that which allows individuals to achieve prosperity in a fair manner.

In other words, Thomism basically means morals are not absolute, but rather self-established rules for the constant and consistent political game. This game is not restricted to just the political realm, but unto the daily ventures and tribulations of life. Politics therefore also has responsibility of not just adhering to these rules, but in respecting their nature in how morals can be adjusted, tweaked, and warped.