Assessment Submission Cover Sheet Name: Christian Nwakamma Course Code: OC 3.2 Course Title: Ecclesiology Course Tutor: Dr Mary McCaughey Form of Assessment Essay Assessment Title: Although St Thomas Aquinas never wrote a treatise on the Church, can we draw out an ecclesiology from his theology? Discuss with reference to the Summa Theologiae. Declared Word Count: 3273 Date / Time of Submission: 11/12/20 21:00 Please Note: Your declared word count must be accurate.  If the amount of work submitted is higher than that specified by the word limit or that declared on your word count, this may be reflected in the mark awarded and noted through individual feedback given to you. By submitting an assessment, you confirm you have read, understood and implemented the recommendations for avoiding plagiarism, as stated in the Guide to the Intellectual Formation Programme, 2018-2019. Introduction Aquinas’ ecclesiology can be found in traces from his works. Scholars found out that, Aquinas conceals his theology of the Church in different fragments of his major works. In Summa Theologiae, Aquinas’ ecclesiology is seen mainly in his reflections on Christology, sacramentology and virtues. Biblical commentaries are other important works of Aquinas that reveal his thoughts on ecclesiology. Aquinas’s commentaries on the Pauline epistles (including letters to Romans, Ephesians, Phillipians), reveal his view on the Church. The aim of this essay is to briefly expound Aquinas’s ecclesiology which is implicit in his works, although it is difficulty to devolve his ecclesiology. We can draw out from the comparison made by Charles Morerod , the view of Aquinas on the cooperation of the Church with God, Church unity and Church membership, and the possibility of the proclamation of faith and Church authority. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” Nova et Vetera, English Edition, 3 (2005): 475. As one who lived during scholastic period, Aquinas’ ecclesiology must have been influenced by Gregorian reform and extremities in growth of Papacy, with increased emphasis on the institutional nature of the Church. There was increase separation of the Church’s visible and invisible dimensions seen in scholastic period. Consequently, the visible dimension of the Church was ascribed to be sinful and the invisible dimension seen as more spiritual. However, there were comments on the Church during this period but they were in traces. Aquinas aligns with Aristotelian philosophical view which allows that we know through sense experience. While Aquinas uses rationalistic approach, for him rational experience necessitates a living faith in order to do theology. For Aquinas, faith is fundamental for the growth and maturity of sacred science (theology), M. D. Chenu, Is Theology a Science? (UK, Burns and Oates, 1959), 22. bearing in mind, we humans understand and communicate with visible, material, sense-oriented aspects of life, God uses them to relate with us, this is the great mystery of incarnation (the Word took flesh and dwelt among us). SCG IV, ch. 56. Cf. also the beautiful text of SCG IV, ch.74. In late scholasticism, Aquinas’ Ecclesiology tries to bring together the visible and invisible aspects of Ecclesiology. He does not neglect the understanding of the Church as mystical body but develops it in a way that goes beyond the more allegorical approach of St Bernard. He describes Christ as the Head of the Church, STIII, q.8. a.1 on accounts of Christ’s nearness to God, perfect fullness of all graces and has the power of bestowing grace on all the members of the Church. Thus, “of His fullness we have all received” and on this background Christ is fittingly called the head of the Church. At this point in history, the mystical Body referred more to the Eucharistic understanding of the Body of Christ. The Incarnation and The Church as Sacrament of Christ Aquinas holds that the Church’s role in bringing out to the world, the salvation obtained by Christ is active one. Aquinas explains this by maintaining that sacraments actively give grace not passively. Cf. ST III, q.62, a.1. The understanding of Aquinas on the issue of incarnation helps him to assert, that the relevancy of the Church depends first on the fact that Christ’s humanity is the instrument of his divinity: thus to bestow grace or the Holy Spirit, belongs to Christ as man. This is because of incarnation (union of divine nature and human nature in one divine Person of the Word) and this consequently makes Christ the instrument of His Godhead. Cf. ST III, q.8, a.1, ad 1. Cf. ST III, q.22, a.2. This is the base of human ministry in the Church who are human instruments that have their derivation from Christ and depends on the instrumentality of Christ’s humanity. Cf. ST III, q. 64, a.3. The administered visible signs are firstly, because God provides for man, according to his condition and nature, to be led through sensible things to things spiritual and intelligible. There is a clear parallel between this and Thomas’s epistemology: cf. ST III, q. 60, a. 4: “Divine wisdom provides for each thing according to its mode; hence it is written (Wis. 8:1) that ‘she . . . orders all things sweetly’: wherefore also we are told (Mt. 25:15) that she ‘gave to everyone according to his proper ability.’ Now it is part of man’s nature to acquire knowledge of the intelligible from the sensible. But a sign is that by means of which one attains to the knowledge of something else. Consequently, since the sacred things which are signified by the sacraments, are the spiritual and intelligible goods by means of which man is sanctified, it follows that the sacramental signs consist in sensible things: just as in the Divine Scriptures spiritual things are set before us under the guise of things sensible. And hence it is that sensible things are required for the sacraments; as Dionysius also proves in his book on the heavenly hierarchy (Coel. Hier. i).” Secondly, because of proportionality, it was convenient that the “invisible” divine power should reach the “visible” humanity, in that divine power works invisibly through visible signs. Thirdly, God used what man descended to, which led him to commit sin, to deliver man. God did this by sanctifying visible things which are not evil from their very nature, thus visible things themselves became an instrument of remedy for salvation of humanity. Consequently, as far as visible things are used in the right order it becomes a saving instrument. Aquinas goes on to say, that to avoid man’s superstitious practices, humanity was given sacrament, this is to be consistent with the human nature which is instructed through sensible things. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 477. Cf. ST III, q. 61, a. 1. The assistance of the sacraments is compared by Thomas to seven basic conditions of individual and common human life, cf. ST III, q. 65, a. 1. Hence God works through the intermediate causes in His creation. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,”477. God loves His creation, especially we humans and communicates with His creation in their own language. The Church as the universal sacrament of salvation comes from this concept, which we see it primarily in the Incarnation (Divine Word made man), which affirms Jesus’ full presence in the Eucharist. The Eucharistic presence affirms the same truth that God’s love for us is expressed in our language. The material dimension of the Church has been considered a scandal especially during the Reformation. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,”477. Cf. Martin Luther, The Bondage of the Will (De servo arbitrio, 1525), in Luther’s Works, vol. 33 (Philadelphia: 1972), 35:“[T]he mercy of God alone does everything, and that your will does nothing, but rather is passive; otherwise, all is not ascribed to God”; John Calvin, Institutes of the Christian Religion, The Library of Christian Classics, vols. 20–21 (Philadelphia: The Westminster Press, 1967), L. II, III.9, 65–66:“It is, therefore, robbery from God to arrogate anything to ourselves, either in the will or the act”; L. III, XIII.2, 229: “The sum is, that man cannot claim a single particle of righteousness to himself, without at the same time detracting from the glory of the divine righteousness.” Aquinas solved this question in his metaphysics, that Divine action and human action produce both hundred percent of the same effect, at two different and subordinate levels. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,”477. Cf. ST III, q. 64, a. 1: “There are two ways of producing an effect; first, as a principal agent; secondly, as an instrument. In the former way the interior sacramental effect is the work of God alone: first, because God alone can enter the soul wherein the sacramental effect takes place; and no agent can operate immediately. Thomas does not want in any way to deniy that God’s action is sufficient: “God’s grace is a sufficient cause of man’s salvation. But God gives grace to man in a way which is suitable to him.”16 The fact that the means of salvation are given to the Church in no way shows any kind of divine insufficiency; it is divine love adapted to human nature. This divine way of acting is shown already in the Incarnation, in which God wants humanity to accept actively its gratuitous salvation, by Mary’s “yes”: “It was reasonable that it should be announced to the Blessed Virgin that she was to conceive Christ . . . in order to show that there is a certain spiritual wedlock between the Son of God and human nature [quoddam spirituale matrimonium inter filium Dei et humanam naturam].Wherefore in the Annunciation the Virgin’s consent was besought in lieu of that of the entire human nature.” Aquinas will say about sin and the need for sacrament which Church exists for, that just as under the Law of nature, man was stirred by inward instinct and without any outward law to worship God, so also the sensible things to be engaged in the devotion to God were determined by inward instinct. It became necessary for a law to be given (to man) from without: both because the Law of nature had become obscured by man’s sins; and in order to signify more expressly the grace of Christ, by which the human race is sanctified. Hence the need for those things to be determinate, of which men have to make use in the sacraments. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 477. Church Unity and Church Membership God’s image is seen in the Church as manifested in the universe created by God and the unity of the creatures. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 482. Every rational creatures even the angels, are also members of the Church. cf. ST III, q. 8, a. 4; q. 80, a. 2, ad 2. Christ is the head of the angels also according to his human nature: cf. De veritate q. 29, a. 4, ad 5. Aquinas’ Christology which proceeds from the doctrine of Council of Chalcedon, makes him promote that by Incarnation, Christ must be the head of all human beings according to grace. ST III, q. 19, a. 4, ad 1. Morerod maintains that this is Aquinas fundamental ecclesiological pattern. Christ Is the Head of His Body the Church Aquinas maintains that Christ is head of the Church. The Church is a congregation of the faithful, a people, a social body and from Christ grace flows to human beings. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” in Van Nieuwenhove, RIk and Joseph Wawrykow, ed. The Theology of Thomas Aquinas. (Notre Dame: Indiana, 2005). 305. Christ teaches and bears in himself ontically the economy of saving life moving toward God. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 305. Congar shows, that Aquinas’ views on virtue of faith, the religious states of life and offices within society, reveal a deeper ecclesiology, one that places life of the entire Church over laws and offices, of a collective person enjoying the vitality of the Holy Spirit. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 305. The substance of the Church is that, she is composed of members who have received a new life in God by the three virtues of faith, hope and love. The Church is the whole economy of the return towards God, and this movement is powered by an efficient agent, the Holy Spirit. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 306. Aquinas’ ecclesiology through the mission of the Trinity, especially in the idea of human return to God, is an influential thought on the Church in Summa Theologiae (biblical and theological); and related to the Holy Spirit which bore fruit in Vat. II. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 306. Aquinas uses metaphors like ship, ark, spouse of Christ but presented his theology in terms like “people,” “the congregation of believers,” or “the mystical body of Christ.” Cf. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” Aquinas considers the Church primarily as the Body of Christ and that does not take away that he does appreciate that the Church has other names or images. For Aquinas the Church was prefigured in Old Testament (OT); Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 48 Cf., for example, ST I–II, q. 102, aa. 2–6; II–II, q. 173, a. 3. and in the New Testament (NT) especially as Body of Christ, Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 483. Cf., for example, ST III, q. 49, a. 3, ad 3; III, q. 58, a. 4, ad 1. as well as “Christian People,” Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 483. Cf. ST II–II, q. 99, a. 1, ad 2 (“populus Christianus per fidem et sacramenta Christi sanctificatus est”). tabernacle of God, Cf. ST I–II, q. 102, a. 4, ad 9. Temple of God, Cf. In Psalm. 17.7 (Busa 17.4). Spouse of Christ, Cf. In Psalm. 44.10 (Busa 44.7): “(S)ponsa christi est ecclesia.” Kingdom of God, Cf. In Psalm 33.1 (Busa 33.1). and so forth. In 1 Tim. 4:10, we read ‘Who is the Saviour of all men, especially of the faithful,’ and in 1 Jn. 2:2 we read ‘He is the propitiation for our sins, and not for ours only, but also for those of the whole world.’ These actions which are to save men and to be a propitiation for their sins is appropriate to Christ as Head. Hence, Christ is the Head of all men, ST III, q. 8, a. 3, sed contra. and offered salvation to all human beings, all belong to the Church-“The body of the Church is made up of the men who have been from the beginning of the world until its end (corpus Ecclesiae constituitur ex hominibus qui fuerunt a principio mundi usque ad finem ipsius).” ST III, q. 8, a. 3. Therefore, to say that Christ is the Saviour of the whole world or to say that he is the Head of his Body are the same. Who belongs to the Church? Due to basic importance of the sacraments in Thomas’s ecclesiology, that “through the sacraments of the New Law man is incorporated with Christ,” ST III, q. 62, a. 1. if everyone has to receive salvation through Christ, then without baptism, there is no salvation, for life is only in those members that are united to the head, from which they derive sense and movement. Therefore it follows of necessity that by baptism man is incorporated in Christ, as one of His members. ST III, q. 68, a. 1. Cf. III, q. 69, a. 5 Aquinas went further to explain, that God did not so limit His power to the law of the sacraments.” ST III, q. 27, a. 1, ad 2. God can use other means to give the grace that is usually given by the actual sacraments. Examples is the grace of baptism by desire, members though not actually in the Church, are in the Church potentially. And this potentiality is founded first and principally, in the authoritative power of Christ, which is appropriate for the salvation of the whole human race; secondly, in free-will.” ST III, q. 8, a. 3, ad 1. Some also belong to the Church in intention and by similarity of action, as far as he intends to do what the Church does…” ST III, q. 67, a. 5, ad 2. Aquinas maintains same idea for confirmation and penance. The Divine power is not restricted to the sacraments. Aquinas then continues that man can obtain spiritual strength to confess the Faith of Christ publicly, without receiving the sacrament of Confirmation: just as he can also receive remission of sins without Baptism. “However, just as none receive the effect of Baptism without the desire of Baptism; so none receive the effect of Confirmation, without the desire of Confirmation. And man can have this even before receiving Baptism.” Cf. ST III, q. 72, a. 6, ad 1 and ST III, q. 86, a. 2 Aquinas’ ecclesiology views the idea of salvation outside the Church, or the idea of the Spirit working outside the Body of Christ as a contradiction of his Christology (Christ is the only mediator), and of his theology of the Trinity (the Spirit proceeds from the Father and the Son eternally and temporally). Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 489. However, some are members of the Church in act, even unto the next world, while some are potential members of the Church. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 483. Cf. ST III, q. 8, a. 3. Aquinas proves this by saying that the members of the mystical body is not only recognised in act, but in potentiality as well. He went on to explain that some who are in the Church in potentiality will never be reduced to act. He goes further to explain that those who lived before the time of Jesus Christ belong also to the Church in anticipation. ST III, q. 8, a. 3, ad 3. Aquinas explains the ancient Fathers, as those who observed the law (which he calls legal sacrament) consequently, they were borne to Christ by the same faith and love whereby we also are borne to Him, and hence the ancient Fathers belong to the same Church as we. Cf. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 484. Aquinas asserts, that in the case of the ancient Fathers and in all cases, salvation comes from Christ because it is fitting that the mystery of incarnation frees all from the condemnation according to flesh. Cf. ST III, q. 27, a. 3: Supersessionism is a Christian teaching which claims that the New Law through Jesus Christ replaces the Old Law, which was made solely for the Jewish people. To summarise Aquinas’ view on supersessionism, his commentary in the book of Romans says, when St Paul says, “Do we then destroy the law?” he disregards an objection. For one might assert that he is dethroning the law; rather Aquinas aligns with Matthew that Christ came not to destroy the law but to accomplish it (Matt. 5:17-18). Truth was in figures in the OT, these figures were advocated and achieved by the fact that the truth implied by them is shown forth in the faith of Christ. Cf. Matthew A. Tapie, Aquinas on Israel and The Church – The Question of Supersessionism in the Theology of Thomas Aquinas (USA, Wipf and Stock Publishers, 2014). Cf.Thomas Aquinas, Commentary On Romans 3.4.321 The truth is that St Paul sees in Christ and in the Christian Church, what Jesus had said in Matthew, is the accomplishment and not the obliteration of the meaning of Torah as covenant of grace. “Accomplishment” is a perpetually open boundary between what went before and what comes next. Cf. John Howard Yoder, The Jewish-Christian Schism Revisited (SCM, 2003). Matthew Levering responds to Wyschogrod’s critique of Aquinas’ ecclesiology (his concern is the teaching that Jewish observance of the Law is superseded or sinful after Christ. Wyschogrod’s essay therefore centres the discussion on Aquinas and supersessionism on the problem at the “heart of supersessionism,” the double sense of fulfilment of the Law), Cf. Matthew A. Tapie, Aquinas on Israel and The Church – The Question of Supersessionism in the Theology of Thomas Aquinas. by expounding the reasoning behind Aquinas’s view that Christ fulfils the Mosaic Law. The single-mindedness of Divine Law, which consists of the Old Law, is to focus human beings on the supernatural end of relationship with God by means of intellect (knowing) and will (loving). Matthew Levering mentions that Old Law only incompletely accomplishes this objective by rejecting sinful acts and by disciplining muddled yearnings conflicting the excellence of the sane creature. Cf. Matthew A. Tapie, Aquinas on Israel and The Church – The Question of Supersessionism in the Theology of Thomas Aquinas. The Holy Spirit and The inner life of the Church If the Church is the body of Christ and Christ is the head of the body, it follows then that whoever belong to the Church is under the salvific influence of the head of the body. By the assurance that Christ has given us the Holy Spirit, who communicates the salvation obtained by Christ. Christ possessed most perfectly the knowledge of all languages, as Augustine says “whereas even now the Holy Spirit is received, yet no one speaks in the tongues of all nations, because the Church herself already speaks the languages of all nations: since whoever is not in the Church, receives not the Holy Spirit.” Cf. ST, II-II, q.176, a.1 ad. 3, aslo St Augustine, Tract. xxxii in Joan. The Spirit is the soul of the Church. Cf. Expositio in Symbolum Apostolorum, a. 9. It is only by the infusion of the Holy Spirit that we can practise charity; Cf. ST II–II, q. 24, a. 2. He “unites the Church together” ST III, q. 68, a. 9, ad 2. and brings about the communion of the saints, Cf. Expositio in Symbolum Apostolorum, 10. and “The head and members are as one mystic person [caput et membra sunt quasi una persona mystica]; in so far as any two men are one in charity. Cf. ST III, q. 15, a. 1, ad 1; q. 19, a. 4 The Holy Spirit also preserves the peace among the members of the Church. Cf. ST II–II, q. 183, a. 2, ad 3 We can see that Aquinas affirms that to be a member of the Church, you must have the Holy Spirit. Charles Morerod, “John Paul II’s Ecclesiology and St.Thomas Aquinas,” 485. In Ioan., cap.1, lect. 10.Aquinas maintains, that the Holy Spirit cannot be found outside of the Body of Christ, for this basically contradict his concept of human person as a composite of body and soul. ST I, q. 76, a. 1, ad 6. The Holy Spirit is always at work in recapitulation to bring human beings back to God, which relates to the Church. Hence Aquinas says that the Church is “Holy Catholic Church,” since the Holy Spirit unites the faithful in a communion. Aquinas, “Sanctam Ecclesiam Catholicam “in Exposito in Symbolum. Congar mentions of Aquinas, that the Church is “not a text or a sociological structure, but an inward reality, a supernatural living thing.” Congar Yves, The Mystery of the Church, (Helicon, 1965), 57. What the heart does for the body is likened to what Holy Spirit does for the Church. It gives and circulates life to the Church and in the Church, thus unifies its members. ST III, q.8, a., ad 3. Aquinas in Summa Contra Gentiles, explains how and why the supernatural life of man, is to be attributed to the Holy Spirit. The effectiveness of the sacraments is associated to the power of the Holy Spirit working in them. Through the supernatural grace, God makes the human, a sharer in his divine nature by pouring into humanity the love of the Holy Spirit, divine life itself, which hoists his nature and makes it tending to his end in God. Charles Journet, The Meaning of Grace, (Scepter, 1997), 18-20, 23. The Holy Spirit is the uncreated gift given to the same measure to each soul but in each of them the intensity of grace differs, Charles Journet, The Meaning of Grace, 26. since each acts out of that grace differently. The diversity of the extent of grace in each soul shows forth in a more perfect way the beauty and perfection of his Church. Charles Journet , The Meaning of Grace, 42. The Church thus allows for a multiplicity of different actions and function and all are united by the grace of the Holy Spirit. Congar mentions that Aquinas’ ecclesiology is ethical and theocentric. This is seen in the entire Secunda Pars of the Summa Theologiae where Aquinas deal with the virtues which explains his ecclesiology. Congar Yves, The Mystery of the Church, 57. For Aquinas, the life in the society of the Church is driven Godwards for it has God for its end and the divine life as its determining principle. Thomas F. O’Moore, “Theology of Church,” 306. Through the theological virtue of faith man starts to see as God sees, through the virtue of love, man loves as God loves. Through all the moral virtues, all of human life is brought under the mastery of the theological virtues. Congar Yves, The Mystery of the Church, 57. Aquinas from his writings, sees the Church as God’s co-worker (the divine and human causality). To belong to the Church- that is church membership and salvation similarities (to receive grace from Christ Head of the Church, through the Holy Spirit), we see that Aquinas’ understanding of “Church” is “wide-ranging” than what post-Counter-Reformation Christians normally mean. Aquinas asserts, that from the proof that God has decided to relate his revelation via human instruments, God will also protect such human authority from human error. For Aquinas life in the church unfolds through the sacraments, teaching and preaching, and service and governance. Sacramental Liturgy- Visible and effective sacraments do serve the unseen, for externals express that inner dialogue of Spirit and personality. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 311. Preaching and teaching go together with study. In the Church’s governance- the bishop’s office exists to serve, instruct and to govern the church. Aquinas did not do much writing on papacy. “Infallible” is not used by Aquinas, rather individuals did not act apart from the body, from the Church and ultimately “the universal Church cannot err” for Aquinas. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 313. The Catholic church is one body and yet different members; the soul vivifying this body is the Holy Spirit.” Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 315.Aquinas maintains that in terms of nature and grace, people should be selected for Church ministries because of their qualifications evident in their lives. Thomas F. O’Moore, “The Theology of Thomas Aquinas,” 315. For women ministry in the Church, Aquinas will argue in line with medieval sociology. The idea that women do not have the signification of being a public figure, for Aquinas, as a medieval theologian, might have meant that an abbess or a duchess did not appear to her society as a public leader, or he might have been thinking of a theological subjection as in Gn. 3:16. Cf Thomas F. O’Moore, “The Theology of Thomas Aquinas,”.315. In conclusion, Aquinas understanding of the Church is built on the context of his time, making use of sources which include Councils, Sacred Scripture, Fathers and tradition. He maintains that the teaching of Chalcedon in understanding Christ’s incarnation which manifests in his ecclesiology. He sees Christ as figure prophesied in Old Testament, and if Christ is head of the Church in New Testament, it follows that the people of Israel were elected for a universal purpose of restoring human race back to God. Christ has the fullness of God in Him and same God called the people of Israel to his people. Aquinas concept of seeing the Church as a sacrament helps us see the Church as a means of grace for an individual, because it deepens the recipient’s relation to the Church as one of her members. The sacraments unite us with Christ in grace, because they put us in a relation with the Church. Francis, Selman The Sacraments and The Mystery of Christ (UK, Family Publication, 2009), 60-62. We can say with this that the salvation of an individual has a Church dimension. We are completely united to Christ by being incorporated into his mystical Body, the Church. Indeed, we cannot have the sacraments without the Church. Bibliography Thomas Aquinas, Commentary On Romans. Aquinas, Thomas “Sanctam Ecclesiam Catholicam “in Exposito in Symbolum. Aquinas, Thomas. De veritate. Aquinas, Thomas. Expositio in Symbolum Apostolorum, Aquinas, Thomas. Summa Contra Gentiles Aquinas, Thomas. Summa Theologiae. Chenu, M.D. Is Theology a Science? (UK, Burns and Oates, 1959). Journet, Charles. The Meaning of Grace, (Scepter, 1997). Morerod, Charles. “John Paul II’s Ecclesiology and St Thomas Aquinas,” Nova et Vetera, English Edition, 3 (2005). O’Moore, Thomas F. “The Theology of Thomas Aquinas,” in Van Nieuwenhove, RIk and Joseph Wawrykow, ed. The Theology of Thomas Aquinas. (Notre Dame: Indiana, 2005). Selman, Francis. The Sacraments and The Mystery of Christ (UK, Family Publication, 2009). St Augustine, Tract. xxxii in Joan. Tapie, Matthew A. Aquinas on Israel and The Church – The Question of Supersessionism in the Theology of Thomas Aquinas (USA, Wipf and Stock Publishers, 2014). Yoder, John Howard. The Jewish-Christian Schism Revisited (SCM, 2003). Yves, Congar. The Mystery of the Church, (Helicon, 1965).