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肩書を与える: St. Thomas Aquinas Author: G.K. Chesterton * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: 0100331h.html Language: English Date first 地位，任命するd: December 2012 Most 最近の update: December 2012 This eBook was produced by: Roy Glashan 事業／計画（する） Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg of Australia License which may be 見解（をとる）d online at gutenberg.逮捕する.au/licence.html To 接触する 事業／計画（する） Gutenberg of Australia go to http://gutenberg.逮捕する.au
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This 調書をとる／予約する makes no pretence to be anything but a popular sketch of a 広大な／多数の／重要な historical character who せねばならない be more popular. Its 目的（とする） will be 達成するd, if it leads those who have hardly even heard of St. Thomas Aquinas to read about him in better 調書をとる／予約するs. But from this necessary 制限 確かな consequences follow, which should perhaps be 許すd for from the start.
First, it follows that the tale is told very 大部分は to those who are not of the communion of St. Thomas; and who may be 利益／興味d in him as I might be in Confucius or Mahomet. Yet, on the other 手渡す, the very need of 現在のing a clean-削減（する） 輪郭（を描く） 伴う／関わるd its cutting into other 輪郭（を描く）s of thought, の中で those who may think 異なって. If I 令状 a sketch of Nelson おもに for foreigners, I may have to explain elaborately many things that all Englishmen know, and かもしれない 削減（する） out, for brevity, many 詳細（に述べる）s that many Englishmen would like to know. But, on the other 味方する, it would be difficult to 令状 a very vivid and moving narrative of Nelson, while 完全に 隠すing the fact that he fought with the French. It would be futile to make a sketch of St. Thomas and 隠す the fact that he fought with 異端者s; and yet the fact itself may embarrass the very 目的 for which it is 雇うd. I can only 表明する the hope, and indeed the 信用／信任, that those who regard me as the 異端者 will hardly 非難する me for 表明するing my own 有罪の判決s, and certainly not for 表明するing my hero's 有罪の判決s. There is only one point upon which such a question 関心s this very simple narrative. It is the 有罪の判決, which I have 表明するd once or twice in the course of it, that the sixteenth-century schism was really a belated 反乱 of the thirteenth-century 悲観論者s. It was a 支援する-wash of the old Augustinian Puritanism against the Aristotelian liberality. Without that, I could not place my historical 人物／姿／数字 in history. But the whole is meant only for a rough sketch of a 人物／姿／数字 in a landscape and not of a landscape with 人物／姿／数字s.
Second, it follows that in any such simplification I can hardly say much of the philosopher beyond showing that he had a philosophy. I have only, so to speak, given 見本s of that philosophy. Lastly, it follows that it is 事実上 impossible to 取引，協定 adequately with the theology. A lady I know 選ぶd up a 調書をとる／予約する of 選択s from St. Thomas with a commentary; and began hopefully to read a section with the innocent 長，率いるing, "The 簡単 of God." She then laid 負かす／撃墜する the 調書をとる／予約する with a sigh and said, "井戸／弁護士席, if that's His 簡単, I wonder what His 複雑さ is like." With all 尊敬（する）・点 to that excellent Thomistic commentary, I have no 願望（する） to have this 調書をとる／予約する laid 負かす／撃墜する, at the very first ちらりと見ること, with a 類似の sigh. I have taken the 見解（をとる） that the biography is an introduction to the philosophy, and that the philosophy is an introduction to the theology; and that I can only carry the reader just beyond the first 行う／開催する／段階 of the story.
Third, I have not thought it necessary to notice those critics who, from time to time, 猛烈に play to the gallery by reprinting paragraphs of 中世 demonology in the hope of horrifying the modern public 単に by an unfamiliar language. I have taken it for 認めるd that educated men know that Aquinas and all his 同時代のs, and all his 対抗者s for centuries after, did believe in demons, and 類似の facts, but I have not thought them 価値（がある） について言及するing here, for the simple 推論する／理由 that they do not help to detach or distinguish the portrait. In all that, there was no 不一致 between Protestant or カトリック教徒 theologians, for all the hundreds of years during which there was any theology; and St. Thomas is not 著名な as 持つ／拘留するing such 見解（をとる）s, except in 持つ／拘留するing them rather mildly. I have not discussed such 事柄s, not because I have any 推論する／理由 to 隠す them, but because they do not in any way 本人自身で 関心 the one person whom it is here my 商売／仕事 to 明らかにする／漏らす. There is hardly room, even as it is, for such a 人物／姿／数字 in such a でっちあげる，人を罪に陥れる.
Let me at once 心配する comment by answering to the 指名する of that 悪名高い character, who 急ぐs in where even the Angels of the Angelic Doctor might 恐れる to tread. Some time ago I wrote a little 調書をとる／予約する of this type and 形態／調整 on St. Francis of Assisi; and some time after (I know not when or how, as the song says, and certainly not why) I 約束d to 令状 a 調書をとる／予約する of the same size, or the same smallness on St. Thomas Aquinas. The 約束 was Franciscan only in its rashness; and the 平行の was very far from 存在 Thomistic in its logic. You can make a sketch of St. Francis: you could only make a 計画（する） of St. Thomas, like the 計画（する） of a labyrinthine city. And yet in a sense he would fit into a much larger or a much smaller 調書をとる／予約する. What we really know of his life might be pretty 公正に／かなり dealt with in a few pages; for he did not, like St. Francis, disappear in a にわか雨 of personal anecdotes and popular legends. What we know, or could know, or may 結局 have the luck to learn, of his work, will probably fill even more libraries in the 未来 than it has filled in the past. It was allowable to sketch St. Francis in an 輪郭（を描く）; but with St. Thomas everything depends on the filling up of the 輪郭（を描く）. It was even 中世 in a manner to illuminate a miniature of the Poverello, whose very 肩書を与える is a diminutive. But to make a digest, in the tabloid manner, of the Dumb Ox of Sicily passes all digestive 実験s in the 事柄 of an ox in a tea-cup. But we must hope it is possible to make an 輪郭（を描く） of biography, now that anybody seems 有能な of 令状ing an 輪郭（を描く） of history or an 輪郭（を描く） of anything. Only in the 現在の 事例／患者 the 輪郭（を描く） is rather an outsize. The gown that could 含む／封じ込める the colossal friar is not kept in 在庫／株.
I have said that these can only be portraits in 輪郭（を描く）. But the 固める／コンクリート contrast is here so striking, that even if we 現実に saw the two human 人物／姿／数字s in 輪郭（を描く）, coming over the hill in their friar's gowns, we should find that contrast even comic. It would be like seeing, even afar off, the silhouettes of Don Quixote and Sancho Panza, or of Falstaff and Master Slender. St. Francis was a lean and lively little man; thin as a thread and vibrant as a bowstring; and in his 動議s like an arrow from the 屈服する. All his life was a 一連の 急落（する），激減（する）s and scampers; darting after the beggar, dashing naked into the 支持を得ようと努めるd, 投げ上げる／ボディチェックするing himself into the strange ship, 投げつけるing himself into the 暴君 テント and 申し込む／申し出ing to hurl himself into the 解雇する／砲火／射撃. In 外見 he must have been like a thin brown 骸骨／概要 autumn leaf dancing eternally before the 勝利，勝つd; but in truth it was he that was the 勝利，勝つd.
St. Thomas was a 抱擁する 激しい bull of a man, fat and slow and 静かな; very 穏やかな and magnanimous but not very sociable; shy, even apart from the humility of holiness; and abstracted, even apart from his 時折の and carefully 隠すd experiences of trance or ecstasy. St. Francis was so fiery and even fidgety that the ecclesiastics, before whom he appeared やめる suddenly, thought he was a madman. St. Thomas was so stolid that the scholars, in the schools which he …に出席するd 定期的に, thought he was a dunce. Indeed, he was the sort of schoolboy, not unknown, who would much rather be thought a dunce than have his own dreams 侵略するd, by more active or animated dunces. This 外部の contrast 延長するs to almost every point in the two personalities. It was the paradox of St. Francis that while he was passionately fond of poems, he was rather distrustful of 調書をとる／予約するs. It was the 優れた fact about St. Thomas that he loved 調書をとる／予約するs and lived on 調書をとる／予約するs; that he lived the very life of the clerk or scholar in The Canterbury Tales, who would rather have a hundred 調書をとる／予約するs of Aristotle and his philosophy than any wealth the world could give him. When asked for what he thanked God most, he answered 簡単に, "I have understood every page I ever read." St. Francis was very vivid in his poems and rather vague in his 文書s; St. Thomas 充てるd his whole life to 文書ing whole systems of Pagan and Christian literature; and occasionally wrote a hymn like a man taking a holiday. They saw the same problem from different angles, of 簡単 and subtlety; St. Francis thought it would be enough to 注ぐ out his heart to the Mohammedans, to 説得する them not to worship Mahound. St. Thomas bothered his 長，率いる with every hair-splitting distinction and deduction, about the 絶対の or the 事故, 単に to 妨げる them from 誤解 Aristotle. St. Francis was the son of a shopkeeper, or middle class 仲買人; and while his whole life was a 反乱 against the 商業の life of his father, he 保持するd 非，不，無 the いっそう少なく, something of the quickness and social adaptability which makes the market hum like a 蜂の巣. In the ありふれた phrase, fond as he was of green fields, he did not let the grass grow under his feet. He was what American millionaires and ギャング（個々）s call a live wire. It is typical of the mechanistic moderns that, even when they try to imagine a live thing, they can only think of a mechanical metaphor from a dead thing. There is such a thing as a live worm; but there is no such thing as a live wire. St. Francis would have heartily agreed that he was a worm; but he was a very live worm. Greatest of all 敵s to the go-getting ideal, he had certainly abandoned getting, but he was still going. St. Thomas, on the other 手渡す, （機の）カム out of a world where he might have enjoyed leisure, and he remained one of those men whose 労働 has something of the placidity of leisure. He was a hard 労働者, but nobody could かもしれない mistake him for a hustler. He had something indefinable about him, which 示すs those who work when they need not work. For he was by birth a gentleman of a 広大な／多数の／重要な house, and such repose can remain as a habit, when it is no longer a 動機. But in him it was 表明するd only in its most amiable elements; for instance, there was かもしれない something of it in his effortless 儀礼 and patience. Every saint is a man before he is a saint; and a saint may be made of every sort or 肉親，親類d of man; and most of us will choose between these different types によれば our different tastes. But I will 自白する that, while the romantic glory of St. Francis has lost nothing of its glamour for me, I have in later years grown to feel almost as much affection, or in some 面s even more, for this man who unconsciously 住むd a large heart and a large 長，率いる, like one 相続するing a large house, and 演習d there an 平等に generous if rather more absent-minded 歓待. There are moments when St. Francis, the most unworldly man who ever walked the world, is almost too efficient for me.
St. Thomas Aquinas has recently 再現するd, in the 現在の culture of the colleges and the salons, in a way that would have been やめる startling even ten years ago. And the mood that has concentrated on him is doubtless very different from that which popularised St. Francis やめる twenty years ago.
The Saint is a 薬／医学 because he is an antidote. Indeed that is why the saint is often a 殉教者; he is mistaken for a 毒（薬） because he is an antidote. He will 一般に be 設立する 回復するing the world to sanity by 誇張するing whatever the world neglects, which is by no means always the same element in every age. Yet each 世代 捜し出すs its saint by instinct; and he is not what the people want, but rather what the people need. This is surely the very much mistaken meaning of those words to the first saints, "Ye are the salt of the earth," which 原因（となる）d the Ex-Kaiser to 発言／述べる with all solemnity that his beefy Germans were the salt of the earth; meaning その為に 単に that they were the earth's beefiest and therefore best. But salt seasons and 保存するs beef, not because it is like beef; but because it is very unlike it. Christ did not tell his apostles that they were only the excellent people, or the only excellent people, but that they were the exceptional people; the 永久的に incongruous and 相いれない people; and the text about the salt of the earth is really as sharp and shrewd and tart as the taste of salt. It is because they were the exceptional people, that they must not lose their exceptional 質. "If salt lose its savour, wherewith shall it be salted?" is a much more pointed question than any mere lament over the price of the best beef. If the world grows too worldly, it can be rebuked by the Church; but if the Church grows too worldly, it cannot be adequately rebuked for worldliness by the world.
Therefore it is the paradox of history that each 世代 is 変えるd by the saint who 否定するs it most. St. Francis had a curious and almost uncanny attraction for the Victorians; for the nineteenth century English who seemed superficially to be most complacent about their 商業 and their ありふれた sense. Not only a rather complacent Englishman like Matthew Arnold, but even the English 自由主義のs whom he criticised for their complacency, began slowly to discover the mystery of the Middle Ages through the strange story told in feathers and 炎上s in the hagiographical pictures of Giotto. There was something in the story of St. Francis that pierced through all those English 質s which are most famous and fatuous, to all those English 質s which are most hidden and human: the secret softness of heart; the poetical vagueness of mind; the love of landscape and of animals. St. Francis of Assisi was the only 中世 カトリック教徒 who really became popular in England on his own 長所s. It was 大部分は because of a subconscious feeling that the modern world had neglected those particular 長所s. The English middle classes 設立する their only missionary in the 人物／姿／数字, which of all types in the world they most despised; an Italian beggar.
So, as the nineteenth century clutched at the Franciscan romance, 正確に because it had neglected romance, so the twentieth century is already clutching at the Thomist 合理的な／理性的な theology, because it has neglected 推論する／理由. In a world that was too stolid, Christianity returned in the form of a vagabond; in a world that has grown a 広大な／多数の／重要な 取引，協定 too wild, Christianity has returned in the form of a teacher of logic. In the world of Herbert Spencer men 手配中の，お尋ね者 a cure for indigestion; in the world of Einstein they want a cure for vertigo. In the first 事例／患者, they dimly perceived the fact that it was after a long 急速な／放蕩な that St. Francis sang the Song of the Sun and the 賞賛する of the 実りの多い／有益な earth. In the second 事例／患者, they already dimly perceived that, even if they only want to understand Einstein, it is necessary first to understand the use of the understanding. They begin to see that, as the eighteenth century thought itself the age of 推論する／理由, and the nineteenth century thought itself the age of ありふれた sense, the twentieth century cannot as yet even manage to think itself anything but the age of uncommon nonsense. In those 条件s the world needs a saint; but above all, it needs a philosopher. And these two 事例／患者s do show that the world, to do it 司法（官）, has an instinct for what it needs. The earth was really very flat, for those Victorians who most vigorously repeated that it was 一連の会議、交渉／完成する, and Alverno of the Stigmata stood up as a 選び出す／独身 mountain in the plain. But the earth is an 地震, a ceaseless and 明らかに endless 地震, for the moderns for whom Newton has been scrapped along with Ptolemy. And for them there is something more 法外な and even incredible than a mountain; a piece of really solid ground; the level of the level-長，率いるd man. Thus in our time the two saints have 控訴，上告d to two 世代s, an age of romantics and an age of sceptics; yet in their own age they were doing the same work; a work that has changed the world.
Again, it may be said truly that the comparison is idle, and does not fit in 井戸／弁護士席 even as a fancy; since the men were not 適切に even of the same 世代 or the same historic moment. If two friars are to be 現在のd as a pair of Heavenly Twins, the obvious comparison is between St. Francis and St. Dominic. The relations of St. Francis and St. Thomas were, at nearest, those of uncle and 甥; and my fanciful excursus may appear only a 高度に profane 見解／翻訳／版 of "Tommy make room for your uncle." For if St. Francis and St. Dominic were the 広大な／多数の／重要な twin brethren, Thomas was 明白に the first 広大な／多数の／重要な son of St. Dominic, as was his friend Bonaventure of St. Francis. にもかかわらず, I have a 推論する／理由 (indeed two 推論する／理由s) for taking as a text the 事故 of two 肩書を与える-pages; and putting St. Thomas beside St. Francis, instead of pairing him off with Bonaventure the Franciscan. It is because the comparison, remote and perverse as it may seem, is really a sort of short 削減（する） to the heart of history; and brings us by the most 早い 大勝する to the real question of the life and work of St. Thomas Aquinas. For most people now have a rough but picturesque picture in their minds of the life and work of St. Francis of Assisi. And the shortest way of telling the other story is to say that, while the two men were thus a contrast in almost every feature, they were really doing the same thing. One of them was doing it in the world of the mind and the other in the world of the worldly. But it was the same 広大な／多数の／重要な 中世 movement; still but little understood. In a 建設的な sense, it was more important than the Reformation. Nay, in a 建設的な sense, it was the Reformation.
About this 中世 movement there are two facts that must first be 強調d. They are not, of course, contrary facts, but they are perhaps answers to contrary fallacies. First, in spite of all that was once said about superstition, the Dark Ages and the sterility of Scholasticism, it was in every sense a movement of enlargement, always moving に向かって greater light and even greater liberty. Second, in spite of all that was said later on about 進歩 and the Renaissance and forerunners of modern thought, it was almost 完全に a movement of 正統派の theological enthusiasm, 広げるd from within. It was not a 妥協 with the world, or a 降伏する to heathens or 異端者s, or even a mere borrowing of 外部の 援助（する）s, even when it did borrow them. In so far as it did reach out to the light of ありふれた day, it was like the 活動／戦闘 of a 工場／植物 which by its own 軍隊 thrusts out its leaves into the sun; not like the 活動／戦闘 of one who 単に lets daylight into a 刑務所，拘置所.
In short, it was what is technically called a 開発 in doctrine. But there seems to be a queer ignorance, not only about the technical, but the natural meaning of the word 開発. The critics of カトリック教徒 theology seem to suppose that it is not so much an 進化 as an 回避; that it is at best an adaptation. They fancy that its very success is the success of 降伏する. But that is not the natural meaning of the word 開発. When we talk of a child 存在 井戸／弁護士席-developed, we mean that he has grown bigger and stronger with his own strength; not that he is padded with borrowed pillows or walks on stilts to make him look taller. When we say that a puppy develops into a dog, we do not mean that his growth is a 漸進的な 妥協 with a cat; we mean that he becomes more doggy and not いっそう少なく. 開発 is the 拡大 of all the 可能性s and 関わりあい／含蓄s of a doctrine, as there is time to distinguish them and draw them out; and the point here is that the enlargement of 中世 theology was 簡単に the 十分な comprehension of that theology. And it is of 最初の／主要な importance to realise this fact first, about the time of the 広大な／多数の／重要な Dominican and the first Franciscan, because their 傾向, 人道主義者の and naturalistic in a hundred ways, was truly the 開発 of the 最高の doctrine, which was also the dogma of all dogmas. It is in this that the popular poetry of St. Francis and the almost rationalistic prose of St. Thomas appear most vividly as part of the same movement. There are both 広大な／多数の／重要な growths of カトリック教徒 開発, depending upon 外部の things only as every living and growing thing depends on them; that is, it digests and transforms them, but continues in its own image and not in theirs. A Buddhist or a 共産主義者 might dream of two things which 同時に eat each other, as the perfect form of 統一. But it is not so with living things. St. Francis was content to call himself the Troubadour of God; but not content with the God of the Troubadours. St. Thomas did not reconcile Christ to Aristotle; he reconciled Aristotle to Christ.
Yes; in spite of the contrasts that are as 目だつ and even comic as the comparison between the fat man and the thin man, the tall man and the short; in spite of the contrast between the vagabond and the student, between the 見習い工 and the aristocrat, between the 調書をとる／予約する-hater and the 調書をとる／予約する-lover, between the wildest of all missionaries and the mildest of all professors, the 広大な／多数の／重要な fact of 中世 history is that these two 広大な／多数の／重要な men were doing the same 広大な／多数の／重要な work; one in the 熟考する／考慮する and the other in the street. They were not bringing something new into Christianity, in the sense of something heathen or heretical into Christianity; on the contrary, they were bringing Christianity into Christendom. But they were bringing it 支援する against the 圧力 of 確かな historic 傾向s, which had 常習的な into habits in many 広大な／多数の／重要な schools and 当局 in the Christian Church; and they were using 道具s and 武器s which seemed to many people to be associated with heresy or heathenry. St. Francis used Nature much as St. Thomas used Aristotle; and to some they seemed to be using a Pagan goddess and a Pagan 下落する. What they were really doing, and 特に what St. Thomas was really doing, will form the main 事柄 of these pages; but it is convenient to be able to compare him from the first with a more popular saint; because we may thus sum up the 実体 of it in the most popular way. Perhaps it would sound too paradoxical to say that these two saints saved us from Spirituality; a dreadful doom. Perhaps it may be misunderstood if I say that St. Francis, for all his love of animals, saved us from 存在 Buddhists; and that St. Thomas, for all his love of Greek philosophy, saved us from 存在 Platonists. But it is best to say the truth in its simplest form; that they both 再確認するd the Incarnation, by bringing God 支援する to earth.
This analogy, which may seem rather remote, is really perhaps the best practical preface to the philosophy of St. Thomas. As we shall have to consider more closely later on, the 純粋に spiritual or mystical 味方する of Catholicism had very much got the upper 手渡す in the first カトリック教徒 centuries; through the genius of Augustine, who had been a Platonist, and perhaps never 中止するd to be a Platonist; through the transcendentalism of the supposed work of the Areopagite; through the Oriental 傾向 of the later Empire and something Asiatic about the almost pontifical kinghood of Byzantium; all these things 重さを計るd 負かす／撃墜する what we should now 概略で call the Western element; though it has as good a 権利 to be called the Christian element; since its ありふれた sense is but the 宗教上の familiarity of the word made flesh. Anyhow, it must 十分である for the moment to say that theologians had somewhat 強化するd into a sort of Platonic pride in the 所有／入手 of intangible and untranslatable truths within; as if no part of their 知恵 had any root anywhere in the real world. Now the first thing that Aquinas did, though by no means the last, was to say to these pure transcendentalists something 大幅に like this.
"Far be it from a poor friar to 否定する that you have these dazzling diamonds in your 長，率いる, all designed in the most perfect mathematical 形態／調整s and 向こうずねing with a 純粋に celestial light; all there, almost before you begin to think, let alone to see or hear or feel. But I am not ashamed to say that I find my 推論する／理由 fed by my senses; that I 借りがある a 広大な／多数の／重要な 取引，協定 of what I think to what I see and smell and taste and 扱う; and that so far as my 推論する／理由 is 関心d, I feel 強いるd to 扱う／治療する all this reality as real. To be 簡潔な／要約する, in all humility, I do not believe that God meant Man to 演習 only that peculiar, uplifted and abstracted sort of intellect which you are so fortunate as to 所有する: but I believe that there is a middle field of facts which are given by the senses to be the 支配する 事柄 of the 推論する／理由; and that in that field the 推論する／理由 has a 権利 to 支配する, as the 代表者／国会議員 of God in Man. It is true that all this is lower than the angels; but it is higher than the animals, and all the actual 構成要素 反対するs Man finds around him. True, man also can be an 反対する; and even a deplorable 反対する. But what man has done man may do; and if an 古風な old heathen called Aristotle can help me to do it I will thank him in all humility."
Thus began what is 一般的に called the 控訴，上告 to Aquinas and Aristotle. It might be called the 控訴，上告 to 推論する／理由 and the 当局 of the Senses. And it will be obvious that there is a sort of popular 平行の to it in the fact that St. Francis did not only listen for the angels, but also listened to the birds. And before we come to those 面s of St. Thomas that were very 厳しく 知識人, we may 公式文書，認める that in him as in St. Francis there is a 予選 practical element which is rather moral; a sort of good and straightforward humility; and a 準備完了 in the man to regard even himself in some ways as an animal; as St. Francis compared his 団体／死体 to a donkey. It may be said that the contrast 持つ／拘留するs everywhere, even in zoological metaphor, and that if St. Francis was like that ありふれた or garden donkey who carried Christ into Jerusalem, St. Thomas, who was 現実に compared to an ox, rather 似ているd that Apocalyptic monster of almost Assyrian mystery; the winged bull. But again, we must not let all that can be contrasted （太陽，月の）食／失墜 what was ありふれた; or forget that neither of them would have been too proud to wait as 根気よく as the ox and ass in the stable of Bethlehem.
There were of course, as we shall soon see, many other much more curious and 複雑にするd ideas in the philosophy of St. Thomas; besides this 最初の／主要な idea of a central ありふれた sense that is nourished by the five senses. But at this 行う／開催する／段階, the point of the story is not only that this was a Thomist doctrine, but that it is a truly and eminently Christian doctrine. For upon this point modern writers 令状 a 広大な／多数の／重要な 取引，協定 of nonsense; and show more than their normal ingenuity in 行方不明の the point. Having assumed without argument, at the start, that all emancipation must lead men away from 宗教 and に向かって irreligion, they have just blankly and blindly forgotten what is the 優れた feature of the 宗教 itself.
It will not be possible to 隠す much longer from anybody the fact that St. Thomas Aquinas was one of the 広大な／多数の／重要な liberators of the human intellect. The sectarians of the seventeenth and eighteenth centuries were essentially obscurantists, and they guarded an obscurantist legend that the Schoolman was an obscurantist. This was wearing thin even in the nineteenth century; it will be impossible in the twentieth. It has nothing to do with the truth of their theology or his; but only with the truth of historical 割合, which begins to 再現する as quarrels begin to die 負かす／撃墜する. 簡単に as one of the facts that 本体，大部分／ばら積みの big in history, it is true to say that Thomas was a very 広大な／多数の／重要な man who reconciled 宗教 with 推論する／理由, who 拡大するd it に向かって 実験の science, who 主張するd that the senses were the windows of the soul and that the 推論する／理由 had a divine 権利 to 料金d upon facts, and that it was the 商売／仕事 of the 約束 to digest the strong meat of the toughest and most practical of pagan philosophies. It is a fact, like the 軍の 戦略 of Napoleon, that Aquinas was thus fighting for all that is 自由主義の and enlightened, as compared with his 競争相手s, or for that 事柄 his 後継者s and supplanters. Those who, for other 推論する／理由s, honestly 受託する the final 影響 of the Reformation will 非，不，無 the いっそう少なく 直面する the fact, that it was the Schoolman who was the 改革者; and that the later 改革者s were by comparison reactionaries. I use the word not as a reproach from my own stand-point, but as a fact from the ordinary modern 進歩／革新的な 見地. For instance, they riveted the mind 支援する to the literal 十分なこと of the Hebrew Scriptures; when St. Thomas had already spoken of the Spirit giving grace to the Greek philosophies. He 主張するd on the social 義務 of 作品; they only on the spiritual 義務 of 約束. It was the very life of the Thomist teaching that 推論する／理由 can be 信用d: it was the very life of Lutheran teaching that 推論する／理由 is utterly untrustworthy.
Now when this fact is 設立する to be a fact, the danger is that all the 安定性のない 対立 will suddenly slide to the opposite extreme. Those who up to that moment have been 乱用ing the Schoolman as a dogmatist will begin to admire the Schoolman as a Modernist who diluted dogma. They will あわてて begin to adorn his statue with all the faded garlands of 進歩, to 現在の him as a man in 前進する of his age, which is always supposed to mean in 協定 with our age; and to 負担 him with the unprovoked imputation of having produced the modern mind. They will discover his attraction, and somewhat あわてて assume that he was like themselves, because he was attractive. Up to a point this is pardonable enough; up to a point it has already happened in the 事例／患者 of St. Francis. But it would not go beyond a 確かな point in the 事例／患者 of St. Francis. Nobody, not even a Freethinker like Renan or Matthew Arnold, would pretend that St. Francis was anything but a devout Christian, or had any other 初めの 動機 except the imitation of Christ. Yet St. Francis also had that 解放するing and humanising 影響 upon 宗教; though perhaps rather on the imagination than the intellect. But nobody says that St. Francis was 緩和するing the Christian code, when he was 明白に 強化するing it; like the rope 一連の会議、交渉／完成する his friar's frock. Nobody says he 単に opened the gates to 懐疑的な science, or sold the pass to heathen humanism, or looked 今後 only to the Renaissance or met the Rationalists half way. No 伝記作家 pretends that St. Francis, when he is 報告（する）／憶測d to have opened the Gospels at 無作為の and read the 広大な／多数の／重要な texts about Poverty, really only opened the Aeneid and practised the Sors Virgiliana out of 尊敬（する）・点 for heathen letters and learning. No historian will pretend that St. Francis wrote The Canticle of the Sun in の近くに imitation of a Homeric Hymn to Apollo or loved birds because he had carefully learned all the tricks of the Roman Augurs.
In short, most people, Christian or heathen, would now agree that the Franciscan 感情 was まず第一に／本来 a Christian 感情, 広げるd from within, out of an innocent (or, if you will, ignorant) 約束 in the Christian 宗教 itself. Nobody, as I have said, says that St. Francis drew his 最初の／主要な inspiration from Ovid. It would be every bit as 誤った to say that Aquinas drew his 最初の／主要な inspiration from Aristotle. The whole lesson of his life, 特に of his 早期に life, the whole story of his childhood and choice of a career, shows that he was supremely and 直接／まっすぐに devotional; and that he passionately loved the カトリック教徒 worship long before he 設立する he had to fight for it. But there is also a special and clinching instance of this which once more connects St. Thomas with St. Francis. It seems to be strangely forgotten that both these saints were in actual fact imitating a Master, who was not Aristotle let alone Ovid, when they sanctified the senses or the simple things of nature; when St. Francis walked 謙虚に の中で the beasts or St. Thomas 審議d courteously の中で the Gentiles.
Those who 行方不明になる this, 行方不明になる the point of the 宗教, even if it be a superstition; nay, they 行方不明になる the very point they would call most superstitious. I mean the whole staggering story of the God-Man in the Gospels. A few even 行方不明になる it touching St. Francis and his unmixed and unlearned 控訴，上告 to the Gospels. They will talk of the 準備完了 of St. Francis to learn from the flowers or the birds as something that can only point onward to the Pagan Renaissance. 反して the fact 星／主役にするs them in the 直面する; first, that it points backwards to the New Testament, and second that it points 今後, if it points to anything, to the Aristotelian realism of the Summa of St. Thomas Aquinas. They ばく然と imagine that anybody who is humanising divinity must be paganising divinity without seeing that the humanising of divinity is 現実に the strongest and starkest and most incredible dogma in the Creed. St. Francis was becoming more like Christ, and not 単に more like Buddha, when he considered the lilies of the field or the fowls of the 空気／公表する; and St. Thomas was becoming more of a Christian, and not 単に more of an Aristotelian, when he 主張するd that God and the image of God had come in 接触する through 事柄 with a 構成要素 world. These saints were, in the most exact sense of the 称する，呼ぶ／期間／用語, Humanists; because they were 主張するing on the 巨大な importance of the human 存在 in the theological 計画／陰謀 of things. But they were not Humanists marching along a path of 進歩 that leads to Modernism and general scepticism; for in their very Humanism they were 断言するing a dogma now often regarded as the most superstitious Superhumanism. They were 強化するing that staggering doctrine of Incarnation, which the sceptics find it hardest to believe. There cannot be a stiffer piece of Christian divinity than the divinity of Christ.
This is a point that is here very much to the point; that these men became more 正統派の, when they became more 合理的な／理性的な or natural. Only by 存在 thus 正統派の could they be thus 合理的な／理性的な and natural. In other words, what may really be called a 自由主義の theology was 広げるd from within, from out of the 初めの mysteries of Catholicism. But that liberality had nothing to do with liberalism; in fact it cannot even now coexist with liberalism [(footnote) I use the word liberalism here in the 厳密に 限られた／立憲的な theological sense, in which Newman and other theologians use it. In its popular political sense, as I point out later, St. Thomas rather tended to be a 自由主義の, 特に for his time]. The 事柄 is so cogent, that I will take one or two special ideas of St. Thomas to illustrate what I mean. Without 心配するing the elementary sketch of Thomism that must be made later, the に引き続いて points may be 公式文書，認めるd here.
For instance, it was a very special idea of St. Thomas that Man is to be 熟考する／考慮するd in his whole manhood; that a man is not a man without his 団体／死体, just as he is not a man without his soul. A 死体 is not a man; but also a ghost is not a man. The earlier school of Augustine and even of Anselm had rather neglected this, 扱う／治療するing the soul as the only necessary treasure, wrapped for a time in a ごくわずかの napkin. Even here they were いっそう少なく 正統派の in 存在 more spiritual. They いつかs hovered on the 辛勝する／優位 of those Eastern 砂漠s that stretch away to the land of transmigration where the 必須の soul may pass through a hundred unessential 団体／死体s; reincarnated even in the 団体／死体s of beasts or birds. St. Thomas stood up stoutly for the fact that a man's 団体／死体 is his 団体／死体 as his mind is his mind; and that he can only be a balance and union of the two. Now this is in some ways a naturalistic notion, very 近づく to the modern 尊敬（する）・点 for 構成要素 things; a 賞賛する of the 団体／死体 that might be sung by Walt Whitman or 正当化するd by D. H. Lawrence: a thing that might be called Humanism or even （人命などを）奪う，主張するd by Modernism. In fact, it may be Materialism; but it is the flat contrary of Modernism. It is bound up, in the modern 見解（をとる）, with the most monstrous, the most 構成要素, and therefore the most miraculous of 奇蹟s. It is 特に connected with the most startling sort of dogma, which the Modernist can least 受託する; the Resurrection of the 団体／死体.
Or again, his argument for 発覚 is やめる rationalistic; and on the other 味方する, decidedly democratic and popular. His argument for 発覚 is not in the least an argument against 推論する／理由. On the contrary, he seems inclined to 収容する／認める that truth could be reached by a 合理的な／理性的な 過程, if only it were 合理的な／理性的な enough; and also long enough. Indeed, something in his character, which I have called どこかよそで 楽観主義, and for which I know no other approximate 称する，呼ぶ／期間／用語, led him rather to 誇張する the extent to which all men would 最終的に listen to 推論する／理由. In his 論争s, he always assumes that they will listen to 推論する／理由. That is, he does emphatically believe that men can be 納得させるd by argument; when they reach the end of the argument. Only his ありふれた sense also told him that the argument never ends. I might 納得させる a man that 事柄 as the origin of Mind is やめる meaningless, if he and I were very fond of each other and fought each other every night for forty years. But long before he was 納得させるd on his deathbed, a thousand other materialists could have been born, and nobody can explain everything to everybody. St. Thomas takes the 見解（をとる） that the souls of all the ordinary hard-working and simple-minded people are やめる as important as the souls of thinkers and truth-探検者s; and he asks how all these people are かもしれない to find time for the 量 of 推論する／理由ing that is needed to find truth. The whole トン of the passage shows both a 尊敬（する）・点 for 科学の enquiry and a strong sympathy with the 普通の／平均（する） man. His argument for 発覚 is not an argument against 推論する／理由; but it is an argument for 発覚. The 結論 he draws from it is that men must receive the highest moral truths in a miraculous manner; or most men would not receive them at all. His arguments are 合理的な／理性的な and natural; but his own deduction is all for the supernatural; and, as is ありふれた in the 事例／患者 of his argument, it is not 平易な to find any deduction except his own deduction. And when we come to that, we find it is something as simple as St. Francis himself could 願望（する）; the message from heaven; the story that is told out of the sky; the fairytale that is really true.
It is plainer still in more popular problems like 解放する／自由な Will. If St. Thomas stands for one thing more than another, it is what may be called subordinate 主権，独立s or 自治s. He was, if the flippancy may be used, a strong Home 支配者. We might even say he was always defending the independence of 扶養家族 things. He 主張するd that such a thing could have its own 権利s in its own 地域. It was his 態度 to the Home 支配する of the 推論する／理由 and even the senses; "Daughter am I in my father's house; but mistress in my own." And in 正確に／まさに this sense he 強調d a 確かな dignity in Man, which was いつかs rather swallowed up in the 純粋に theistic generalisations about God. Nobody would say he 手配中の，お尋ね者 to divide Man from God; but he did want to distinguish Man from God. In this strong sense of human dignity and liberty there is much that can be and is 高く評価する／（相場などが）上がるd now as a noble 人道主義者の liberality. But let us not forget that its upshot was that very 解放する／自由な Will, or moral 責任／義務 of Man, which so many modern 自由主義のs would 否定する. Upon this sublime and perilous liberty hang heaven and hell, and all the mysterious 演劇 of the soul. It is distinction and not 分割; but a man can divide himself from God, which, in a 確かな 面, is the greatest distinction of all.
Again, though it is a more metaphysical 事柄, which must be について言及するd later, and then only too わずかに, it is the same with the old philosophical 論争 about the Many and the One. Are things so different that they can never be 分類するd; or so 統一するd that they can never be distinguished? Without pretending to answer such questions here, we may say 概して that St. Thomas comes 負かす／撃墜する definitely on the 味方する of Variety, as a thing that is real 同様に as まとまり. In this, and questions akin to this, he often 出発／死s from the 広大な／多数の／重要な Greek philosophers who were いつかs his models; and 完全に 出発／死s from the 広大な／多数の／重要な Oriental philosophers who are in some sense his 競争相手s. He seems 公正に／かなり 確かな that the difference between chalk and cheese, or pigs and pelicans, is not a mere illusion, or dazzle of our bewildered mind blinded by a 選び出す／独身 light; but is pretty much what we all feel it to be. It may be said that this is mere ありふれた sense; the ありふれた sense that pigs are pigs; to that extent 関係のある to the earthbound Aristotelian ありふれた sense; to a human and even a heathen ありふれた sense. But 公式文書，認める that here again the extremes of earth and heaven 会合，会う. It is also connected with the dogmatic Christian idea of the 創造; of a Creator who created pigs, as 際立った from a Cosmos that 単に 発展させるd them.
In all these 事例／患者s we see repeated the point 明言する／公表するd at the start. The Thomist movement in metaphysics, like the Franciscan movement in morals and manners, was an enlargement and a 解放, it was emphatically a growth of Christian theology from within; it was emphatically not a 縮むing of Christian theology under heathen or even human 影響（力）s. The Franciscan was 解放する／自由な to be a friar, instead of 存在 bound to be a 修道士. But he was more of a Christian, more of a カトリック教徒, even more of an ascetic. So the Thomist was 解放する／自由な to be an Aristotelian, instead of 存在 bound to be an Augustinian. But he was even more of a theologian; more of an 正統派の theologian; more of a dogmatist, in having 回復するd through Aristotle the most 反抗的な of all dogmas, the wedding of God with Man and therefore with 事柄. Nobody can understand the greatness of the thirteenth century, who does not realise that it was a 広大な／多数の／重要な growth of new things produced by a living thing. In that sense it was really bolder and freer than what we call the Renaissance, which was a resurrection of old things discovered in a dead thing. In that sense medievalism was not a Renascence, but rather a Nascence. It did not model its 寺s upon the tombs, or call up dead gods from Hades. It made an architecture as new as modern 工学; indeed it still remains the most modern architecture. Only it was followed at the Renaissance by a more 古風な architecture. In that sense the Renaissance might be called the Relapse. Whatever may be said of the Gothic and the Gospel によれば St. Thomas, they were not a Relapse. It was a new thrust like the titanic thrust of Gothic 工学; and its strength was in a God who makes all things new.
In a word, St. Thomas was making Christendom more Christian in making it more Aristotelian. This is not a paradox but a plain truism, which can only be 行方不明になるd by those who may know what is meant by an Aristotelian, but have 簡単に forgotten what is meant by a Christian. As compared with a Jew, a Moslem, a Buddhist, a Deist, or most obvious 代案／選択肢s, a Christian means a man who believes that deity or sanctity has 大（公）使館員d to 事柄 or entered the world of the senses. Some modern writers, 行方不明の this simple point, have even talked as if the 受託 of Aristotle was a sort of 譲歩 to the Arabs; like a Modernist vicar making a 譲歩 to the Agnostics. They might 同様に say that the Crusades were a 譲歩 to the Arabs as say that Aquinas 救助（する）ing Aristotle from Averrhoes was a 譲歩 to the Arabs. The 改革運動家s 手配中の，お尋ね者 to 回復する the place where the 団体／死体 of Christ had been, because they believed, rightly or wrongly, that it was a Christian place. St. Thomas 手配中の，お尋ね者 to 回復する what was in essence the 団体／死体 of Christ itself; the sanctified 団体／死体 of the Son of Man which had become a miraculous medium between heaven and earth. And he 手配中の，お尋ね者 the 団体／死体, and all its senses, because he believed, rightly or wrongly, that it was a Christian thing. It might be a humbler or homelier thing than the Platonic mind; that is why it was Christian. St. Thomas was, if you will, taking the lower road when he walked in the steps of Aristotle. So was God, when He worked in the workshop of Joseph.
Lastly, these two 広大な／多数の／重要な men were not only 部隊d to each other but separated from most of their comrades and 同時代のs by the very 革命の character of their own 革命. In 1215, Dominic Guzman, the Castilian, 設立するd an Order very 類似の to that of Francis; and, by a most curious coincidence of history, at almost 正確に／まさに the same moment as Francis. It was directed まず第一に／本来 to preaching the カトリック教徒 philosophy to the Albigensian 異端者s; whose own philosophy was one of the many forms of that Manicheanism with which this story is much 関心d. It had its roots in the remote mysticism and moral detachment of the East; and it was therefore 必然的な that the Dominicans should be rather more a brotherhood of philosophers, where the Franciscans were by comparison a brotherhood of poets. For this and other 推論する／理由s, St. Dominic and his 信奉者s are little known or understood in modern England; they were 伴う／関わるd 結局 in a 宗教的な war which followed on a theological argument; and there was something in the atmosphere of our country, during the last century or so, which made the theological argument even more 理解できない than the 宗教的な war. The ultimate 影響 is in some ways curious; because St. Dominic, even more than St. Francis, was 示すd by that 知識人 independence, and strict 基準 of virtue and veracity, which Protestant cultures are wont to regard as 特に Protestant. It was of him that the tale was told, and would certainly have been told more 広範囲にわたって の中で us if it had been told of a Puritan, that the ローマ法王 pointed to his gorgeous Papal Palace and said, "Peter can no longer say `Silver and gold have I 非，不，無'"; and the Spanish friar answered, "No, and neither can he now say, `Rise and walk.'"
Thus there is another way in which the popular story of St. Francis can be a sort of 橋（渡しをする） between the modern and 中世 world. And it is based on that very fact already について言及するd: that St. Francis and St. Dominic stand together in history as having done the same work, and yet are divided in English popular tradition in the most strange and startling way. In their own lands they are like Heavenly Twins, irradiating the same light from heaven, seeming いつかs to be two saints in one halo, as another order 描写するd 宗教上の Poverty as two knights on one horse. In the legends of our own land, they are about as much 部隊d as St. George and the Dragon. Dominic is still conceived as an Inquisitor 工夫するing thumbscrews; while Francis is already 受託するd as a 人道的な 嘆き悲しむing mousetraps. It seems, for instance, やめる natural to us, and 十分な of the same 協会s of flowers and starry fancies, that the 指名する of Francis should belong to Francis Thompson. But I fancy it would seem いっそう少なく natural to call him Dominic Thompson; or find that a man, with a long 記録，記録的な／記録する of popular sympathies and practical tenderness to the poor, could 耐える such a 指名する as Dominic Plater. It would sound as if he had been called Torquemada Thompson.
Now there must be something wrong behind this contradiction; turning those who were 同盟（する）s at home into antagonists abroad. On any other question, the fact would be 明らかな to ありふれた sense. Suppose English 自由主義のs or 解放する／自由な-仲買人s 設立する that, in remote parts of 中国, it was 一般に held that Cobden was a cruel monster but 有望な a stainless saint. They would think there was a mistake somewhere. Suppose that American Evangelicals learned that in フラン or Italy, or other civilizations impenetrable by Moody and Sankey, there was a popular belief that Moody was an angel but Sankey a devil; they would guess that there must be a muddle somewhere. Some other later 偶発の distinction must have 削減（する） across the main course of a historical 傾向. These 平行のs are not so fantastic as they may sound. Cobden and 有望な have 現実に been called "child-torturers", in 怒り／怒る at their 申し立てられた／疑わしい callousness about the evils 修正するd by the Factory 行為／法令／行動するs; and some would call the Moody and Sankey sermon on Hell a hellish 展示. All that is a 事柄 of opinion; but both men held the same sort of opinion, and there must be a 失敗 in an opinion that separates them so 完全に. And of course there is a 完全にする 失敗 in the legend about St. Dominic. Those who know anything about St. Dominic know that he was a missionary and not a 交戦的な persecutor; that his 出資／貢献 to 宗教 was the Rosary and not the Rack; that his whole career is meaningless, unless we understand that his famous victories were victories of 説得／派閥 and not 迫害. He did believe in the justification of 迫害; in the sense that the 世俗的な arm could repress 宗教的な disorders. So did everybody else believe in 迫害; and 非，不，無 more than the elegant blasphemer, Frederick II who believed in nothing else. Some say he was the first to 燃やす 異端者s; but anyhow, he thought it was one of his 皇室の 特権s and 義務s to 迫害する 異端者s. But to talk as if Dominic did nothing but 迫害する 異端者s, is like 非難するing Father Matthew, who 説得するd millions of drunkards to take a temperance 誓約（する）, because the 受託するd 法律 いつかs 許すd a drunkard to be 逮捕（する）d by a policeman. It is to 行方不明になる the whole point; which is that this particular man had a genius for 転換, やめる apart from compulsion. The real difference between Francis and Dominic, which is no discredit to either of them, is that Dominic did happen to be 直面するd with a 抱擁する （選挙などの）運動をする for the 転換 of 異端者s, while Francis had only the more subtle 仕事 of the 転換 of human 存在s. It is an old story that, while we may need somebody like Dominic to 変える the heathen to Christianity, we are in even greater need of somebody like Francis, to 変える the Christians to Christianity. Still, we must not lose sight of St. Dominic's special problem, which was that of 取引，協定ing with a whole 全住民, kingdoms and cities and countrysides, that had drifted from the 約束 and solidified into strange and 異常な new 宗教s. That he did 勝利，勝つ 支援する 集まりs of men so deceived, 単に by talking and preaching, remains an enormous 勝利 worthy of a colossal トロフィー. St. Francis is called humane because he tried to 変える Saracens and failed; St. Dominic is called bigoted and besotted because he tried to 変える Albigensians and 後継するd. But we happen to be in a curious nook or corner of the hills of history, from which we can see Assisi and the Umbrian hills, but are out of sight of the 広大な 戦う／戦い-field of the Southern Crusade; the 奇蹟 of Muret and the greater 奇蹟 of Dominic, when the roots of the Pyrenees and the shores of the Mediterranean saw 敗北・負かすd the Asiatic despair.
But there is an earlier and more 必須の link between Dominic and Francis, which is more to the 即座の 目的 of this 調書をとる／予約する. They were in later times bracketed in glory because they were in their own time bracketed in infamy; or at least in unpopularity. For they did the most 人気がない thing that men can do; they started a popular movement. A man who dares to make a direct 控訴，上告 to the populace always makes a long 一連の enemies— beginning with the populace. In 割合 as the poor begin to understand that he means to help and not 傷つける them, the solid classes above begin to の近くに in, 解決するd to 妨げる and not help. The rich, and even the learned, いつかs feel not unreasonably that the thing will change the world, not only in its worldliness or its worldly 知恵, but to some extent perhaps in its real 知恵. Such a feeling was not unnatural in this 事例／患者; when we consider, for instance, St. Francis's really 無謀な 態度 about 拒絶するing 調書をとる／予約するs and scholarship; or the 傾向 that the Friars afterwards showed to 控訴，上告 to the ローマ法王 in contempt of 地元の bishops and ecclesiastical officers. In short, St. Dominic and St. Francis created a 革命, やめる as popular and 人気がない as the French 革命. But it is very hard today to feel that even the French 革命 was as fresh as it really was. The Marseillaise once sounded like the human 発言する／表明する of the 火山 or the dance-tune of the 地震, and the kings of the earth trembled, some 恐れるing that the heavens might 落ちる; some 恐れるing far more that 司法（官） might be done. The Marseillaise is played today at 外交の dinner-parties, where smiling 君主s 会合，会う beaming millionaires, and is rather いっそう少なく 革命の than "Home 甘い Home." Also, it is 高度に pertinent to 解任する, the modern revolutionists would now call the 反乱 of the French Jacobins insufficient, just as they would call the 反乱 of the Friars insufficient. They would say that neither went far enough; but many, in their own day, thought they went very much too far. In the 事例／患者 of the Friars, the higher orders of the 明言する／公表する, and to some extent even of the Church, were profoundly shocked at such a 緩和するing of wild popular preachers の中で the people. It is not at all 平易な for us to feel that distant events were thus disconcerting and even disreputable. 革命s turn into 会・原則s; 反乱s that 新たにする the 青年 of old societies in their turn grow old; and the past, which was 十分な of new things, of 分裂（する）s and 革新s and insurrections, seems to us a 選び出す／独身 texture of tradition.
But if we wish for one fact that will make vivid this shock of change and challenge, and show how raw and ragged, how almost rowdy in its 無謀な novelty, how much of the gutter and how remote from 精製するd life, this 実験 of the Friars did really seem to many in its own day, there is here a very 関連した fact to 明らかにする／漏らす it. It shows how much a settled and already 古代の Christendom did feel it as something like the end of an age; and how the very roads of the earth seem to shake under the feet of the new and nameless army; the march of the Beggars. A mystic nursery rhyme 示唆するs the atmosphere of such a 危機: "Hark, hark, the dogs do bark; the Beggars are coming to town." There were many towns that almost 防備を堅める／強化するd themselves against them and many 監視者s of 所有物／資産／財産 and 階級 did really bark, and hark loudly, when those Beggars went by; but louder was the singing of the Beggars who sang their Canticle to the Sun, and louder the baying of the Hounds of Heaven; the Domini 茎s of the 中世 pun; the Dogs of God. And if we would 手段 how real and rending seemed that 革命, what a break with the past, we can see it in the first and most 驚くべき／特命の／臨時の event in the life of St. Thomas Aquinas.
Thomas Aquinas, in a strange and rather 象徴的な manner, sprang out of the very centre of the civilised world of his time; the central knot or coil of the 力／強力にするs then controlling Christendom. He was closely connected with all of them; even with some of them that might 井戸／弁護士席 be 述べるd as destroying Christendom. The whole 宗教的な quarrel, the whole international quarrel, was for him, a family quarrel. He was born in the purple, almost literally on the hem of the 皇室の purple; for his own cousin was the 宗教上の Roman Emperor. He could have ４半期/4分の1d half the kingdoms of Europe on his 保護物，者— if he had not thrown away the 保護物，者. He was Italian and French and German and in every way European. On one 味方する, he 相続するd from the energy that made the episode of the Normans, whose strange organising （警察の）手入れ，急襲s rang and 動揺させるd like flights of arrows in the corners of Europe and the ends of the earth; one flight of them に引き続いて Duke William far northward through the blinding snows to Chester; another treading in Greek and Punic footsteps through the island of Sicily to the gates of Syracuse. Another 社債 of 血 bound him to the 広大な／多数の／重要な Emperors of the Rhine and Danube who （人命などを）奪う，主張するd to wear the 栄冠を与える of Charlemagne; Red Barbarossa, who sleeps under the 急ぐing river, was his 広大な／多数の／重要な uncle, and Frederick II, the Wonder of the World, his second cousin, and yet he held by a hundred more intimate 関係 to the lively inner life, the 地元の vivacity, the little 塀で囲むd nations and the thousand 神社s of Italy. While 相続するing this physical kinship with the Emperor, he 持続するd far more 堅固に his spiritual kinship with the ローマ法王. He understood the meaning of Rome, and in what sense it was still 判決，裁定 the world; and was not likely to think that the German Emperors of his times any more than the Greek Emperors of a previous time, would be able to be really Roman in 反抗 of Rome. To this cosmopolitan comprehensiveness in his 相続するd position, he afterwards 追加するd many things of his own, that made for 相互の understanding の中で the peoples, and gave him something of the character of an 外交官／大使 and interpreter. He travelled a 広大な／多数の／重要な 取引，協定; he was not only 井戸／弁護士席 known in Paris and the German universities, but he almost certainly visited England; probably he went to Oxford and London; and it has been said that we may be treading in the footsteps of him and his Dominican companions, whenever we go 負かす／撃墜する by the river to the 鉄道-駅／配置する that still 耐えるs the 指名する of 黒人／ボイコット-friars. But the truth 適用するs to the travels of his mind 同様に as his 団体／死体. He 熟考する／考慮するd the literature even of the 対抗者s of Christianity much more carefully and impartially than was then the fashion; he really tried to understand the Arabian Aristotelianism of the Moslems; and wrote a 高度に humane and reasonable treatise on the problem of the 治療 of the Jews. He always 試みる／企てるd to look at everything from the inside; but he was certainly lucky in having been born in the inside of the 明言する／公表する system and the high politics of his day. What he thought of them may perhaps be inferred from the next passage in his history.
St. Thomas might thus stand very 井戸／弁護士席 for the International Man, to borrow the 肩書を与える of a modern 調書をとる／予約する. But it is only fair to remember that he lived in the International Age; in a world that was international in a sense not to be 示唆するd in any modern 調書をとる／予約する, or by any modern man. If I remember 権利, the modern 候補者 for the 地位，任命する of International Man was Cobden, who was an almost abnormally 国家の man, a 辛うじて 国家の man; a very 罰金 type, but one which can hardly be imagined except as moving between Midhurst and Manchester. He had an international 政策 and he indulged in international travel; but if he always remained a 国家の person, it was because he remained a normal person; that is normal to the nineteenth century. But it was not so in the thirteenth century. There a man of international 影響（力）, like Cobden, could be also almost a man of international 国籍. The 指名するs of nations and cities and places of origin did not connote that 深い 分割 that is the 示す of the modern world. Aquinas as a student was 愛称d the ox of Sicily, though his birthplace was 近づく Naples; but this did not 妨げる the city of Paris regarding him as 簡単に and solidly as a Parisian, because he had been a glory of the Sorbonne, that it 提案するd to bury his bones when he was dead. Or take a more obvious contrast with modern times. Consider what is meant in most modern talk by a German Professor. And then realise that the greatest of all German Professors, Albertus Magnus, was himself one of the glories of the University of Paris; and it was in Paris that Aquinas supported him. Think of the modern German Professor 存在 famous throughout Europe for his 人気 when lecturing in Paris.
Thus, if there was war in Christendom, it was international war in the special sense in which we speak of international peace. It was not the war of two nations; but the war of two internationalisms: of two World 明言する／公表するs: the カトリック教徒 Church and the 宗教上の Roman Empire. The political 危機 in Christendom 影響する／感情d the life of Aquinas at the start in one sharp 災害, and afterwards in many indirect ways. It had many elements; the Crusades; the embers of the Albigensian 悲観論主義 over which St. Dominic had 勝利d in argument and Simon de Montfort in 武器; the 疑わしい 実験 of an Inquisition which started from it; and many other things. But, 概して speaking, it is the period of the 広大な／多数の／重要な duel between the ローマ法王s and the Emperors, that is the German Emperors who called themselves 宗教上の Roman Emperors, the House of Hohenstaufen. The particular period of the life of Aquinas, however, is 完全に 影を投げかけるd by the particular Emperor who was himself more an Italian than a German; the brilliant Frederick II who was called the Wonder of the World. It may be reminded, in passing, that Latin was the most living of languages at this time, and we often feel a 確かな 証拠不十分 in the necessary translation. For I seem to have read somewhere that the word used was stronger than the Wonder of the World; that his 中世 肩書を与える was Stupor Mundi, which is more 正確に／まさに the Stupefaction of the World. Something of the sort may be 公式文書，認めるd later of philosophical language, and the 証拠不十分 of translating a word like Ens by a word like 存在. But for the moment the parenthesis has another 使用／適用; for it might 井戸／弁護士席 be said that Frederick did indeed stupefy the world; that there was something 素晴らしい and blinding about the blows he struck at 宗教, as in that blow which almost begins the biography of Thomas Aquinas. He may also be called stupefying in another sense; in that his very brilliancy has made some of his modern admirers very stupid.
For Frederick II is the first 人物／姿／数字, and that a rather 猛烈な／残忍な and ominous 人物／姿／数字, who rides across the scene of his cousin's birth and boyhood: a scene of wild fighting and of 解雇する／砲火／射撃. And it may be allowable to pause for a parenthesis upon his 指名する, for two particular 推論する／理由s: first that his romantic 評判, even の中で modern historians, covers and partly 隠すs the true background of the times and second that the tradition in question 直接／まっすぐに 伴う／関わるs the whole status of St. Thomas Aquinas. The nineteenth century 見解（をとる）, still so strangely called the modern 見解（をとる） by many moderns, touching such a man as Frederick II was 井戸／弁護士席 summed up by some solid Victorian, I think by Macaulay; Frederick was "a 政治家 in an age of 改革運動家s; a philosopher in an age of 修道士s." It may be 公式文書，認めるd that the antithesis invokes the 仮定／引き受けること that a 改革運動家 cannot easily be a 政治家; and that a 修道士 cannot easily be a philosopher. Yet, to take only that special instance, it would be 平易な to point out that the 事例／患者s of two famous men in the age of Frederick II would alone be strong enough to upset both the 仮定／引き受けること and the antithesis. St. Louis, though a 改革運動家 and even an 不成功の 改革運動家, was really a far more successful 政治家 than Frederick II. By the 実験（する） of practical politics, he popularised, solidified and sanctified the most powerful 政府 in Europe, the order and 集中 of the French 君主国; the 選び出す／独身 王朝 that 刻々と 増加するd its strength for five hundred years up to the glories of the Grand Siecle 反して Frederick went 負かす／撃墜する in 廃虚 before the Papacy and the 共和国s and a 広大な combination of priests and peoples. The 宗教上の Roman Empire he wished to 設立する was an ideal rather in the sense of a dream; it was certainly never a fact like the square and solid 明言する／公表する which the French 政治家 did 設立する. Or, to take another example from the next 世代, one of the most 厳密に practical statesmen in history, our own Edward I, was also a 改革運動家.
The other half of the antithesis is even more 誤った and here even more 関連した. Frederick II was not a philosopher in the age of 修道士s. He was a gentleman dabbling in philosophy in the age of the 修道士 Thomas Aquinas. He was doubtless an intelligent and even brilliant gentleman; but if he did leave any 公式文書，認めるs on the nature of 存在 and Becoming, or the 正確な sense in which realities can be 親族 to Reality, I do not imagine those 公式文書，認めるs are now exciting undergraduates at Oxford or literary men in Paris, let alone the little groups of Thomists who have already sprung up even in New York and Chicago. It is no disrespect to the Emperor to say that he certainly was not a philosopher in the sense in which Thomas Aquinas was a philosopher, let alone so 広大な／多数の／重要な or so 全世界の／万国共通の or so 永久の a philosopher. And Thomas Aquinas lived in that very age of 修道士s, and in that very world of 修道士s, which Macaulay 会談 of as if it were incapable of producing philosophy.
We need not dwell on the 原因（となる）s of this Victorian prejudice, which some still think so 井戸／弁護士席 前進するd. It arose おもに from one 狭くする or insular notion; that no man could かもしれない be building up the best of the modern world, if he went with the main movement of the 中世 world. These Victorians thought that only the 異端者 had ever helped humanity; only the man who nearly 難破させるd 中世 civilisation could be of any use in 建設するing modern civilisation. Hence （機の）カム a 得点する／非難する／２０ of comic fables; as that the cathedrals must have been built by a secret society of Freemasons; or that the epic of Dante must be a cryptogram referring to the political hopes of Garibaldi. But the generalisation is not in its nature probable and it is not in fact true. This 中世 period was rather 特に the period of communal or 法人組織の／企業の thinking, and in some 事柄s it was really rather larger than the individualistic modern thinking. This could be 証明するd in a flash from the mere fact of the use of the word '政治家.' To a man of Macaulay's period, a 政治家 always meant a man who 持続するd the more 狭くする 国家の 利益／興味s of his own 明言する／公表する against other 明言する／公表するs, as Richelieu 持続するd those of フラン, or Chatham of England, or Bismarck of Prussia. But if a man 現実に 手配中の，お尋ね者 to defend all these 明言する／公表するs, to 連合させる all these 明言する／公表するs, to make a living brotherhood of all these 明言する／公表するs, to resist some outer 危険，危なくする as from the Mongolian millions—then that poor devil, of course, could not really be called a 政治家. He was only a 改革運動家.
In this way it is but fair to Frederick II to say that he was a 改革運動家; if he was also rather like an Anti-改革運動家. Certainly he was an international 政治家. Indeed he was a particular type, which may be called an international 兵士. The international 兵士 is always very much disliked by internationalists. They dislike Charlemagne and Charles V and Napoleon; and everybody who tried to create the World 明言する／公表する for which they cry aloud day and night. But Frederick is more 疑わしい and いっそう少なく 疑問d; he was supposed to be the 長，率いる of the 宗教上の Roman Empire; and （刑事）被告 of wanting to be the 長，率いる of a very Unholy Roman Empire. But even if he were Antichrist, he would still be a 証言，証人／目撃する to the まとまり of Christendom.
にもかかわらず, there is a queer 質 in that time; which, while it was international was also 内部の and intimate. War, in the wide modern sense, is possible, not because more men 同意しない, but because more men agree. Under the peculiarly modern coercions, such as Compulsory Education and Conscription, there are such very large 平和的な areas, that they can all agree upon War. In that age men 同意しないd even about war; and peace might 勃発する anywhere. Peace was interrupted by 反目，不和s and 反目，不和s by 容赦s. Individuality 負傷させる in and out of a maze; spiritual extremes were 塀で囲むd up with one another in one little 塀で囲むd town; and we see the 広大な／多数の／重要な soul of Dante divided, a cloven 炎上; loving and hating his own city. This individual 複雑さ is intensely vivid in the particular story we have here to tell, in a very rough 輪郭（を描く）. If anyone wishes to know what is meant by 説 that 活動／戦闘 was more individual, and indeed incalculable, he may 井戸／弁護士席 公式文書，認める some of the 行う／開催する／段階s in the story of the 広大な／多数の／重要な 封建的 house of Aquino, which had its 城 not far from Naples. In the mere 迅速な anecdote we have now to tell, we shall 公式文書，認める in succession five or six 行う／開催する／段階s of this sort. Landulf of Aquino, a 激しい 封建的 闘士，戦闘機 typical of the times, 棒 in armour behind the 皇室の 旗，新聞一面トップの大見出し／大々的に報道するs, and attacked a 修道院, because the Emperor regarded the 修道院 as a 要塞 held for his enemy the ローマ法王. Later, we shall see the same 封建的 Lord sent his own son to the same 修道院; probably on the friendly advice of the same ローマ法王. Later still, another of his sons, 完全に on his own, rebelled against the Emperor, and went over to the armies of the ローマ法王. For this he was 遂行する／発効させるd by the Emperor, with promptitude and despatch. I wish we knew more about that brother of Thomas Aquinas who 危険d and lost his life to support the 原因（となる） of the ローマ法王 which was in all human 必須のs the 原因（となる） of the People. He may not have been a saint; but he must have had some 質s of a 殉教者. 一方／合間, two other brothers, still ardent and active 明らかに in the service of the Emperor who killed the third brother, themselves proceeded to 誘拐する another brother, because they did not 認可する of his sympathy with the new social movements in 宗教. That is the sort of 絡まる in which this one distinguished 中世 family 設立する itself. It was not a war of nations, but it was a rather 普及した family quarrel.
The 推論する／理由 for dwelling here, however, upon the position of the Emperor Frederick, as a type of his time, in his culture and his 暴力／激しさ, in his 関心 for philosophy and his quarrel with 宗教, is not 単に 関心d with these things. He may here be the first 人物／姿／数字 that crosses the 行う／開催する／段階, because one of his very typical 活動／戦闘s precipitated the first 活動／戦闘, or obstinate inaction, which began the personal adventures of Thomas Aquinas in this world. The story also illustrates the 驚くべき／特命の／臨時の 絡まる in which a family like that of the Count of Aquino 設立する itself; 存在 at once so の近くに to the Church and so much at 半端物s with it. For Frederick II, in the course of these remarkable manoeuvres, 軍の and political, which 範囲d from 燃やすing 異端者s to 同盟（する）ing himself with Saracens, made a 急襲する as of a predatory eagle (and the 皇室の eagle was rather predatory) upon a very large and 豊富な 修道院; the Benedictine Abbey of Monte Cassino; and 嵐／襲撃するd and 解雇（する）d the place.
Some miles from the 修道院 of Monte Cassino stood a 広大な／多数の／重要な crag or cliff, standing up like a 中心存在 of the Apennines. It was 栄冠を与えるd with a 城 that bore the 指名する of The 乾燥した，日照りの 激しく揺する, and was the eyrie in which the eaglets of the Aquino 支店 of the 皇室の family were nursed to 飛行機で行く. Here lived Count Landulf of Aquino, who was the father of Thomas Aquinas and some seven other sons. In 軍の 事件／事情／状勢s he doubtless 棒 with his family, in the 封建的 manner; and 明らかに had something to do with the 破壊 of the 修道院. But it was typical of the 絡まる of the time, that Count Landulf seems afterwards to have thought that it would be a tactful and delicate 行為／法令／行動する to put in his son Thomas as Abbot of the 修道院. This would be of the nature of a graceful 陳謝 to the Church, and also, it would appear, the 解答 of a family difficulty.
For it had been long 明らかな to Count Landulf that nothing could be done with his seventh son Thomas, except to make him an Abbot or something of that 肉親，親類d. Born in 1226, he had from childhood a mysterious 反対 to becoming a predatory eagle, or even to taking an ordinary 利益／興味 in falconry or 攻撃するing or any other gentlemanly 追跡s. He was a large and 激しい and 静かな boy, and phenomenally silent, scarcely 開始 his mouth except to say suddenly to his schoolmaster in an 爆発性の manner, "What is God?" The answer is not 記録，記録的な／記録するd but it is probable that the asker went on worrying out answers for himself. The only place for a person of this 肉親，親類d was the Church and 推定では the cloister; and so far as that went, there was no particular difficulty. It was 平易な enough for a man in Count Landulf's position to arrange with some 修道院 for his son to be received there; and in this particular 事例／患者 he thought it would be a good idea if he were received in some 公式の／役人 capacity, that would be worthy of his worldly 階級. So everything was 滑らかに arranged for Thomas Aquinas becoming a 修道士, which would seem to be what he himself 手配中の，お尋ね者; and sooner or later becoming Abbot of Monte Cassino. And then the curious thing happened.
In so far as we may follow rather 薄暗い and 論争d events, it would seem that the young Thomas Aquinas walked into his father's 城 one day and calmly 発表するd that he had become one of the Begging Friars, of the new order 設立するd by Dominic the Spaniard; much as the eldest son of the squire might go home and airily 知らせる the family that he had married a gypsy; or the 相続人 of a Tory Duke 明言する／公表する that he was walking tomorrow with the Hunger 行進者s organised by 申し立てられた／疑わしい 共産主義者s. By this, as has been 公式文書，認めるd already, we may pretty 井戸／弁護士席 手段 the abyss between the old monasticism and the new, and the 地震 of the Dominican and Franciscan 革命. Thomas had appeared to wish to be a 修道士; and the gates were silently opened to him and the long avenues of the abbey, the very carpet, so to speak, laid for him up to the 王位 of the mitred abbot. He said he wished to be a Friar, and his family flew at him like wild beasts; his brothers 追求するd him along the public roads, half-rent his friar's frock from his 支援する and finally locked him up in a tower like a lunatic.
It is not very 平易な to trace the course of this furious family quarrel, and how it 結局 spent itself against the tenacity of the young Friar; によれば some stories, his mother's 不賛成 was short-lived and she went over to his 味方する; but it was not only his 親族s that were embroiled. We might say that the central 治める／統治するing class of Europe, which partly consisted of his family, were in a 騒動 over the deplorable 青年; even the ローマ法王 was asked for tactful 介入, and it was at one time 提案するd that Thomas should be 許すd to wear the Dominican habit while 事実上の／代理 as Abbot in the Benedictine Abbey. To many this would seem a tactful 妥協; but it did not commend itself to the 狭くする 中世 mind of Thomas Aquinas. He 示すd はっきりと that he wished to be a Dominican in the Dominican Order, and not at a fancy-dress ball; and the 外交の 提案 appears to have been dropped.
Thomas of Aquino 手配中の，お尋ね者 to be a Friar. It was a staggering fact to his 同時代のs; and it is rather an intriguing fact even to us; for this 願望（する）, 限られた／立憲的な literally and 厳密に to this 声明, was the one practical thing to which his will was clamped with adamantine obstinacy till his death. He would not be an Abbot; he would not be a 修道士; he would not even be a 事前の or 支配者 in his own fraternity; he would not be a 目だつ or important Friar; he would be a Friar. It is as if Napoleon had 主張するd on remaining a 私的な 兵士 all his life. Something in this 激しい, 静かな, cultivated, rather academic gentleman would not be 満足させるd till he was, by 直す／買収する，八百長をするd 権威のある 布告／宣言 and 公式の／役人 pronouncement, 設立するd and 任命するd to be a Beggar. It is all the more 利益／興味ing because, while he did more than his 義務 a thousand times over, he was not at all like a Beggar; nor at all likely to be a good Beggar. He had nothing of the native vagabond about him, as had his 広大な／多数の／重要な precursors; he was not born with something of the wandering minstrel, like St. Francis; or something of the tramping missionary, like St. Dominic. But he 主張するd upon putting himself under 軍の orders, to do these things at the will of another, if 要求するd. He may be compared with some of the more magnanimous aristocrats who have 入会させるd themselves in 革命の armies; or some of the best of the poets and scholars who volunteered as 私的な 兵士s in the 広大な／多数の／重要な War. Something in the courage and consistency of Dominic and Francis had challenged his 深い sense of 司法（官）; and while remaining a very reasonable person, and even a 外交の one, he never let anything shake the アイロンをかける immobility of this one 決定／判定勝ち（する） of his 青年; nor was he to be turned from his tall and 非常に高い ambition to take the lowest place.
The first 影響 of his 決定／判定勝ち（する）, as we have seen, was much more 刺激するing and even startling. The General of the Dominicans, under whom Thomas had 入会させるd himself, was probably 井戸／弁護士席 aware of the 外交の 試みる／企てるs to dislodge him and the worldly difficulties of resisting them. His expedient was to take his young 信奉者 out of Italy altogether; bidding him proceed with a few other friars to Paris. There was something prophetic even about this first 進歩 of the travelling teacher of the nations; for Paris was indeed 運命にあるd to be in some sense the goal of his spiritual 旅行; since it was there that he was to 配達する both his 広大な／多数の／重要な defence of the Friars and his 広大な／多数の／重要な 反抗 to the antagonists of Aristotle. But this his first 旅行 to Paris was 運命にあるd to be broken off very short indeed. The friars had reached a turn of the road by a wayside fountain, a little way north of Rome, when they were overtaken by a wild cavalcade of captors, who 掴むd on Thomas like brigands, but who were in fact only rather needlessly agitated brothers. He had a large number of brothers: perhaps only two were here 伴う／関わるd. Indeed he was the seventh; and friends of Birth 支配（する）／統制する may lament that this philosopher was needlessly 追加するd to the noble line of ruffians who kidnapped him. It was an 半端物 事件／事情／状勢 altogether. There is something quaint and picturesque in the idea of kidnapping a begging friar, who might in a sense be called a runaway abbot. There is a comic and 悲劇の 絡まる in the 動機s and 目的s of such a trio of strange kinsmen. There is a sort of Christian cross-目的s in the contrast between the feverish illusion of the importance of things, always 場内取引員／株価 men who are called practical; and the much more practical pertinacity of the man who is called theoretical.
Thus at least did those three strange brethren stagger or 追跡する along their 悲劇の road, tied together, as it were, like 犯罪の and constable; only that the 犯罪のs were making the 逮捕（する）. So their 人物／姿／数字s are seen for an instant against the horizon of history; brothers as 悪意のある as any since Cain and Abel. For this queer 乱暴／暴力を加える in the 広大な／多数の／重要な family of Aquino does really stand out symbolically, as 代表するing something that will forever make the Middle Ages a mystery and a bewilderment; 有能な of はっきりと contrasted 解釈／通訳s like 不明瞭 and light. For in two of those men there 激怒（する）d, we might say 叫び声をあげるd, a savage pride of 血 and blazonry of 武器, though they were princes of the most 精製するd world of their time, which would seem more suitable to a tribe dancing 一連の会議、交渉／完成する a totem. For the moment they had forgotten everything except the 指名する of a family, that is narrower than a tribe, and far narrower than a nation. And the third 人物／姿／数字 of that trio, born of the same mother and perhaps visibly one with the others in 直面する or form, had a conception of brotherhood broader than most modern 僕主主義, for it was not 国家の but international; a 約束 in mercy and modesty far deeper than any mere mildness of manners in the modern world; and a 激烈な 誓い of poverty, which would now be counted やめる a mad exaggeration of the 反乱 against plutocracy and pride. Out of the same Italian 城 （機の）カム two savages and one 下落する; or one saint more pacific than most modern 下落するs. That is the 二塁打 面 混乱させるing a hundred 論争s. That is what makes the riddle of the 中世 age; that it was not one age but two ages. We look into the moods of some men, and it might be the 石／投石する Age; we look into the minds of other men, and they might be living in the Golden Age; in the most modern sort of Utopia. There were always good men and bad men; but in this time good men who were subtle lived with bad men who were simple. They lived in the same family; they were brought up in the same nursery; and they （機の）カム out to struggle, as the brothers of Aquino struggled by the wayside, when they dragged the new friar along the road and shut him up in the 城 on the hill.
When his relations tried to despoil him of his friar's frock he seems to have laid about them in the fighting manner of his fathers, and it would seem 首尾よく, since this 試みる／企てる was abandoned. He 受託するd the 監禁，拘置 itself with his customary composure, and probably did not mind very much whether he was left to philosophise in a dungeon or in a 独房. Indeed there is something in the way the whole tale is told, which 示唆するs that through a 広大な／多数の／重要な part of that strange 誘拐, he had been carried about like a 板材ing 石／投石する statue. Only one tale told of his 捕らわれた shows him 単に in 怒り／怒る; and that shows him angrier than he ever was before or after. It struck the imagination of his own time for more important 推論する／理由s; but it has an 利益／興味 that is psychological 同様に as moral. For once in his life, for the first time and the last, Thomas of Aquino was really hors de lui; riding a 嵐／襲撃する outside that tower of intellect and contemplation in which he 一般的に lived. And that was when his brothers introduced into his room some 特に gorgeous and painted courtesan, with the idea of surprising him by a sudden 誘惑, or at least 伴う／関わるing him in a スキャンダル. His 怒り／怒る was 正当化するd, even by いっそう少なく strict moral 基準s than his own; for the meanness was even worse than the foulness of the expedient. Even on the lowest grounds, he knew his brothers knew, and they knew that he knew, that it was an 侮辱 to him as a gentleman to suppose that he would break his 誓約（する） upon so base a 誘発; and he had behind him a far more terrible sensibility; all that 抱擁する ambition of humility which was to him the 発言する／表明する of God out of heaven. In this one flash alone we see that 抱擁する unwieldy 人物／姿／数字 in an 態度 of activity, or even 活気／アニメーション; and he was very animated indeed. He sprang from his seat and snatched a brand out of the 解雇する／砲火／射撃, and stood brandishing it like a 炎上ing sword. The woman not unnaturally shrieked and fled, which was all that he 手配中の，お尋ね者; but it is quaint to think of what she must have thought of that madman of monstrous stature juggling with 炎上s and 明らかに 脅すing to 燃やす 負かす／撃墜する the house. All he did, however, was to stride after her to the door and bang and 妨げる／法廷，弁護士業 it behind her; and then, with a sort of impulse of violent ritual, he rammed the 燃やすing brand into the door, blackening and blistering it with one big 黒人／ボイコット 調印する of the cross. Then he returned, and dropped it again into the 解雇する／砲火／射撃; and sat 負かす／撃墜する on that seat of sedentary scholarship, that 議長，司会を務める of philosophy, that secret 王位 of contemplation, from which he never rose again.
Albert, the Swabian, rightly called the 広大な／多数の／重要な, was the 創立者 of modern science. He did more than any other man to 準備する that 過程, which has turned the alchemist into the 化学者／薬剤師, and the astrologer into the 天文学者. It is 半端物 that, having been in his time, in this sense almost the first 天文学者, he now ぐずぐず残るs in legend almost as the last astrologer. Serious historians are abandoning the absurd notion that the mediaeval Church 迫害するd all scientists as wizards. It is very nearly the opposite of the truth. The world いつかs 迫害するd them as wizards, and いつかs ran after them as wizards; the sort of 追求するing that is the 逆転する of 迫害するing. The Church alone regarded them really and 単独で as scientists. Many an enquiring 聖職者の was 告発（する），告訴（する）／料金d with mere 魔法 in making his レンズs and mirrors; he was 告発（する），告訴（する）／料金d by his rude and rustic 隣人s; and would probably have been 告発（する），告訴（する）／料金d in 正確に／まさに the same way if they had been Pagan 隣人s or Puritan 隣人s or Seventh-Day Adventist 隣人s. But even then he stood a better chance when 裁判官d by the Papacy, than if he had been 単に lynched by the laity. The カトリック教徒 Pontiff did not 公然と非難する Albertus Magnus as a magician. It was the half-heathen tribes of the north who admired him as a magician. It is the half-heathen tribes of the 産業の towns today, the readers of cheap dream-調書をとる／予約するs, and quack 小冊子s, and newspaper prophets, who still admire him as an astrologer. It is 認める that the 範囲 of his 記録，記録的な／記録するd knowledge, of 厳密に 構成要素 and mechanical facts, was amazing in a man of his time. It is true that, in most other 事例／患者s, there was a 確かな 制限 to the data of 中世 science; but this certainly had nothing to do with 中世 宗教. For the data of Aristotle, and the 広大な／多数の／重要な Greek civilisation, were in many ways more 限られた／立憲的な still. But it is not really so much a question of 接近 to the facts, as of 態度 to the facts. Most of the Schoolmen, if 知らせるd by the only informants they had that a unicorn has one horn or a salamander lives in the 解雇する／砲火／射撃, still used it more as an illustration of logic than an 出来事/事件 of life. What they really said was, "If a Unicorn has one horn, two unicorns have as many horns as one cow." And that is not one インチ the いっそう少なく a fact because the unicorn is a fable. But with Albertus in 中世 times, as with Aristotle in 古代の times, there did begin something like the idea of 強調ing the question: "But does the unicorn only have one horn or the salamander a 解雇する／砲火／射撃 instead of a fireside?" Doubtless when the social and geographical 限界s of 中世 life began to 許す them to search the 解雇する／砲火／射撃 for salamanders or the 砂漠 for unicorns, they had to 修正する many of their 科学の ideas. A fact which will expose them to the very proper 軽蔑（する） of a 世代 of scientists which has just discovered that Newton is nonsense, that space is 限られた／立憲的な, and that there is no such thing as an 原子.
This 広大な／多数の／重要な German, known in his most famous period as a professor in Paris, was 以前 for some time professor at Cologne. In that beautiful Roman city, there gathered 一連の会議、交渉／完成する him in thousands the lovers of that 驚くべき／特命の／臨時の life; the student life of the Middle Ages. They （機の）カム together in 広大な／多数の／重要な groups called Nations; and the fact illustrates very 井戸／弁護士席 the difference between 中世 国家主義 and modern 国家主義. For although there might any morning be a brawl between the Spanish students and the Scottish students, or between the Flemish and the French, and swords flash or 石／投石するs 飛行機で行く on the most 純粋に 愛国的な 原則s, the fact remains that they had all come to the same school to learn the same philosophy. And though that might not 妨げる the starting of a quarrel, it might have a 広大な／多数の／重要な 取引，協定 to do with the ending of it. Before these motley groups of men from the ends of the earth, the father of science unrolled his scroll of strange 知恵; of sun and 惑星, of fish and bird. He was an Aristotelian developing, as it were, the one 実験の hint of Aristotle; and in this he was 完全に 初めの. He cared いっそう少なく to be 初めの about the deeper 事柄s of men and morals; about which he was content to 手渡す on a decent and Christianised Aristotelianism; he was even in a sense ready to 妥協 upon the 単に metaphysical 問題／発行する of the Nominalists and the Realists. He would never have 持続するd alone the 広大な／多数の／重要な war that was coming, for a balanced and humanised Christianity; but when it （機の）カム, he was 完全に on its 味方する. He was called the 全世界の／万国共通の Doctor, because of the 範囲 of his 科学の 熟考する／考慮するs; yet he was in truth a specialist. The popular legend is never やめる wrong; if a man of science is a magician, he was a magician. And the man of science has always been much more of a magician than the priest; since he would "支配（する）／統制する the elements" rather than 服従させる／提出する to the Spirit who is more elementary than the elements.
の中で the students thronging into the lecture-rooms there was one student, 目だつ by his tall and bulky 人物／姿／数字, and 完全に failing or 辞退するing to be 目だつ for anything else. He was so dumb in the 審議s that his fellows began to assume an American significance in the word dumbness; for in that land it is a synonym for dullness. It is （疑いを）晴らす that, before long, even his 課すing stature began to have only the ignominious immensity of the big boy left behind in the lowest form. He was called the Dumb Ox. He was the 反対する, not 単に of mockery, but of pity. One good-natured student pitied him so much as to try to help him with his lessons, going over the elements of logic like an alphabet in a horn-調書をとる／予約する. The dunce thanked him with pathetic politeness; and the philanthropist went on swimmingly, till he （機の）カム to a passage about which he was himself a little doubtful; about which, in point of fact, he was wrong. その結果 the dunce, with every 外見 of 当惑 and 騒動, pointed out a possible 解答 which happened to be 権利. The benevolent student was left 星／主役にするing, as at a monster, at this mysterious lump of ignorance and 知能; and strange whispers began to run 一連の会議、交渉／完成する the schools.
A 正規の／正選手 宗教的な 伝記作家 of Thomas Aquinas (who, needless to say, was the dunce in question) has said that by the end of this interview "his love of truth overcame his humility"; which, 適切に understood, is 正確に true. But it does not, in the 第２位 psychological and social sense, 述べる all the welter of elements that went on within that 大規模な 長，率いる. All the 比較して few anecdotes about Aquinas have a very peculiar vividness if we visualise the type of man; and this is an excellent example. まっただ中に those elements was something of the difficulty which the generalising intellect has in adapting itself suddenly to a tiny 詳細（に述べる） of daily life; there was something of the shyness of really 井戸／弁護士席-bred people about showing off; there was something even, perhaps, of that queer paralysis, and 誘惑 to prefer even 誤解s to long explanations, which led Sir James Barrie, in his amusing sketch, to 許す himself to be saddled with a Brother Henry he never 所有するd, rather than 発揮する himself to put in a word of 警告. These other elements doubtless worked with the very 驚くべき／特命の／臨時の humility of this very 驚くべき／特命の／臨時の man; but another element worked with his 平等に unquestionable "love of truth" in bringing the 誤解 to an end. It is an element that must never be left out of the make-up of St. Thomas. However dreamy or distracted or immersed in theories he might be, he had any 量 of ありふれた Sense; and by the time it （機の）カム, not only to 存在 taught, but to 存在 taught wrong, there was something in him that said はっきりと, "Oh, this has got to stop!"
It seems probable that it was Albertus Magnus himself, the lecturer and learned teacher of all these 青年s, who first 嫌疑者，容疑者／疑うd something of the 肉親，親類d. He gave Thomas small 職業s to do, of annotation or 解説，博覧会; he 説得するd him to banish his bashfulness so as to 参加する at least one 審議. He was a very shrewd old man and had 熟考する／考慮するd the habits of other animals besides the salamander and the unicorn. He had 熟考する／考慮するd many 見本／標本s of the most monstrous of all monstrosities; that is called Man. He knew the 調印するs and 示すs of the sort of man, who is in an innocent way something of a monster の中で men. He was too good a schoolmaster not to know that the dunce is not always a dunce. He learned with amusement that this dunce had been 愛称d the Dumb Ox by his school-fellows. All that is natural enough; but it does not take away the savour of something rather strange and 象徴的な, about the 驚くべき／特命の／臨時の 強調 with which he spoke at last. For Aquinas was still 一般に known only as one obscure and obstinately unresponsive pupil, の中で many more brilliant and 約束ing pupils, when the 広大な／多数の／重要な Albert broke silence with his famous cry and prophecy; "You call him a Dumb Ox; I tell you this Dumb Ox shall bellow so loud that his bellowings will fill the world."
To Albertus Magnus, as to Aristotle or Augustine or any number of other and older teachers, St. Thomas was always ready, with the hearty sort of humility, to give thanks for all his thinking. 非，不，無 the いっそう少なく, his own thinking was an 前進する on Albertus and the other Aristotelians, just as it was an 前進する on Augustine and the Augustinians. Albert had drawn attention to the direct 熟考する／考慮する of natural facts, if only through fables like the unicorn and the salamander but the monster called Man を待つd a much more subtle and 柔軟な vivi-section. The two men, however, became の近くに friends and their friendship counts for a 広大な／多数の／重要な 取引，協定 in this central fight of the Middle Ages. For, as we shall see, the rehabilitation of Aristotle was a 革命 almost as 革命の as the exaltation of Dominic and Francis; and St. Thomas was 運命にあるd to play a striking part in both.
It will be realised that the Aquino family had 最終的に abandoned its avenging 追跡 of its ugly duckling; who, as a 黒人／ボイコット friar, should perhaps be called its 黒人／ボイコット sheep. Of that escape some picturesque stories are told. The 黒人／ボイコット sheep 一般に 利益（をあげる）s at last by quarrels の中で the white sheep of a family. They begin by quarrelling with him, but they end by quarrelling with each other. There is a rather 混乱させるing account 関心ing which members of his family （機の）カム over to his 味方する, while he was still 拘留するd in the tower. But it is a fact that he was very fond of his sisters, and therefore probably not a fable that it was they who engineered his escape. によれば the story, they rigged up a rope to the 最高の，を越す of the tower, 大（公）使館員d to a big basket, and it must have been rather a big basket if he was indeed lowered in this fashion from his 刑務所，拘置所, and escaped into the world. Anyhow, he did escape by energy, 外部の or 内部の. But it was only an individual energy. The world was still 追求するing and 迫害するing the Friars, やめる as much as when they fled along the road to Rome. Thomas Aquinas had the good fortune to gather under the 影をつくる／尾行する of the one 広大な／多数の／重要な 優れた Friar, whose respectability it was difficult to 論争, the learned and 正統派の Albertus; but even he and his were soon troubled by the growing 嵐／襲撃する that 脅すd the new popular movements in the Church. Albertus was 召喚するd to Paris, to receive the degree of a Doctor; but everyone knew that every move in that game had the character of a challenge. He made only the request, which probably looked like an eccentric request, that he should take his Dumb Ox with him. They 始める，決める out, like ordinary Friars or 宗教的な vagabonds; they slept in such 修道院s as they could find; and finally in the 修道院 of St. James in Paris, where Thomas met another Friar who was also another friend.
Perhaps under the 影をつくる／尾行する of the 嵐／襲撃する that menaced all Friars, Bonaventure, the Franciscan, grew into so 広大な／多数の／重要な a friendship with Thomas the Dominican, that their 同時代のs compared them to David and Jonathan. The point is of some 利益／興味; because it would be やめる 平易な to 代表する the Franciscan and the Dominican as きっぱりと 否定するing each other. The Franciscan may be 代表するd as the Father of all the Mystics; and the Mystics can be 代表するd as men who 持続する that the final fruition or joy of the soul is rather a sensation than a thought. The motto of the Mystics has always been, "Taste and see." Now St. Thomas also began by 説, "Taste and see"; but he said it of the first rudimentary impressions of the human animal. It might 井戸／弁護士席 be 持続するd that the Franciscan puts Taste last and the Dominican puts it first. It might be said that the Thomist begins with something solid like the taste of an apple, and afterwards deduces a divine life for the intellect; while the Mystic exhausts the intellect first, and says finally that the sense of God is something like the taste of an apple. A ありふれた enemy might （人命などを）奪う，主張する that St. Thomas begins with the taste of fruit and St. Bonaventure ends with the taste of fruit. But they are both 権利; if I may say so, it is a 特権 of people who 否定する each other in their cosmos to be both 権利. The Mystic is 権利 in 説 that the relation of God and Man is essentially a love-story; the pattern and type of all love-stories. The Dominican rationalist is 平等に 権利 in 説 that the intellect is at home in the topmost heavens; and that the appetite for truth may outlast and even devour all the duller appetites of man.
At the moment Aquinas and Bonaventure were encouraged in the 可能性 that they were both 権利; by the almost 全世界の／万国共通の 協定 that they were both wrong. It was in any 事例／患者 a time of wild 騒動, and, as is ありふれた in such times, those who were trying to put things 権利 were most vigorously （刑事）被告 of putting things wrong. Nobody knew who would 勝利，勝つ in that welter; Islam, or the Manichees of the Midi; or the two-直面するd and mocking Emperor; or the Crusades; or the old Orders of Christendom. But some men had a very vivid feeling that everything was breaking up; and that all the 最近の 実験s or 超過s were part of the same social 解散; and there were two things that such men regarded as 調印するs of 廃虚; one was the awful apparition of Aristotle out of the East, a sort of Greek god supported by Arabian worshippers; and the other was the new freedom of the Friars. It was the 開始 of the 修道院 and the scattering of the 修道士s to wander over the world. The general feeling that they wandered like 誘発するs from a furnace hitherto 含む／封じ込めるd; the furnace of the 異常な love of God: the sense that they would utterly unbalance the ありふれた people with the counsels of perfection; that they would drift into 存在 demagogues; all this finally burst out in a famous 調書をとる／予約する called The 危険，危なくするs of the Latter Times, by a furious reactionary, William de St. Amour. It challenged the French King and the ローマ法王, so that they 設立するd an enquiry. And Aquinas and Bonaventure, the two incongruous friends, with their それぞれ topsy-turvy universes, went up to Rome together, to defend the freedom of the Friars.
Thomas Aquinas defended the 広大な／多数の／重要な 公約する of his 青年, for freedom and for the poor; and it was probably the topmost moment of his 一般に 勝利を得た career; for he turned 支援する the whole backward movement of his time. Responsible 当局 have said that, but for him, the whole 広大な／多数の／重要な popular movement of the Friars might have been destroyed. With this popular victory the shy and ぎこちない student finally becomes a historical character and a public man. After that, he was identified with the Mendicant Orders. But while St. Thomas may be said to have made his 指名する in the defence of the Mendicant Orders against the reactionaries, who took the same 見解（をとる） of them as his own family had taken, there is 一般に a difference between a man making his 指名する and a man really doing his work. The work of Thomas Aquinas was yet to come; but いっそう少なく shrewd 観察者／傍聴者s than he could already see that it was coming. 概して speaking, the danger was the danger of the 正統派の, or those who too easily identify the old order with the 正統派の, 軍隊ing a final and conclusive 激しい非難 of Aristotle. There had already been 無分別な and 無作為の 激しい非難s to that 影響, 問題／発行するd here and there, and the 圧力 of the narrower Augustinians upon the ローマ法王 and the 主要な／長／主犯 裁判官s became daily more 圧力（をかける）ing. The 危険，危なくする had appeared, not unnaturally, because of the historical and geographical 事故 of the Moslem proximity to the culture of Byzantium. The Arabs had got 持つ／拘留する of the Greek manuscripts before the Latins who were the true 相続人s of the Greeks. And Moslems, though not very 正統派の Moslems, were turning Aristotle into a pantheist philosophy still いっそう少なく 許容できる to 正統派の Christians. This second 論争, however, 要求するs more explanation than the first. As is 発言／述べるd on an introductory page, most modern people do know that St. Francis at least was a liberator of large sympathies; that, whatever their 肯定的な 見解（をとる） of medievalism, the Friars were in a 親族 sense a popular movement, pointing to greater fraternity and freedom; and a very little その上の （警察などへの）密告，告訴（状） would 知らせる them that this was every bit as true of the Dominican as of the Franciscan Friars. Nobody now is 特に likely to start up in defence of 封建的 abbots or 直す／買収する，八百長をするd and 静止している 修道士s, against such impudent innovators as St. Francis and St. Thomas. We may therefore be 許すd to summarise 簡潔に the 広大な／多数の／重要な 審議 about the Friars, though it shook all Christendom in its day. But the greater 審議 about Aristotle 現在のs a greater difficulty; because there are modern misconceptions about it which can only be approached with a little more elaboration.
Perhaps there is really no such thing as a 革命 記録，記録的な／記録するd in history. What happened was always a 反対する-革命. Men were always rebelling against the last 反逆者／反逆するs; or even repenting of the last 反乱. This could be seen in the most casual 同時代の fashions, if the 流行の／上流の mind had not fallen into the habit of seeing the very 最新の 反逆者／反逆する as rebelling against all ages at once. The Modern Girl with the lipstick and the cocktail is as much a 反逆者／反逆する against the Woman's 権利s Woman of the '80's, with her stiff stick-up collars and strict teetotalism, as the latter was a 反逆者／反逆する against the 早期に Victorian lady of the languid waltz tunes and the album 十分な of quotations from Byron; or as the last, again, was a 反逆者／反逆する against a Puritan mother to whom the waltz was a wild orgy and Byron the Bolshevist of his age. Trace even the Puritan mother 支援する through history and she 代表するs a 反乱 against the Cavalier laxity of the English Church, which was at first a 反逆者／反逆する against the カトリック教徒 civilisation, which had been a 反逆者／反逆する against the Pagan civilisation. Nobody but a lunatic could pretend that these things were a 進歩; for they 明白に go first one way and then the other. But whichever is 権利, one thing is certainly wrong; and that is the modern habit of looking at them only from the modern end. For that is only to see the end of the tale; they 反逆者／反逆する against they know not what, because it arose they know not when; 意図 only on its ending, they are ignorant of its beginning; and therefore of its very 存在. The difference between the smaller 事例／患者s and the larger, is that in the latter there is really so 抱擁する a human 激変 that men start from it like men in a new world; and that very novelty enables them to go on very long; and 一般に to go on too long. It is because these things start with a vigorous 反乱 that the 知識人 impetus lasts long enough to make them seem like a 生き残り. An excellent example of this is the real story of the 復活 and the neglect of Aristotle. By the end of the 中世 time, Aristotelianism did 結局 grow stale. Only a very fresh and successful novelty ever gets やめる so stale as that.
When the moderns, 製図／抽選 the blackest curtain of obscurantism that ever obscured history, decided that nothing 事柄d much before the Renaissance and the Reformation, they 即時に began their modern career by 落ちるing into a big 失敗. It was the 失敗 about Platonism. They 設立する, hanging about the 法廷，裁判所s of the swaggering princes of the sixteenth century (which was as far 支援する in history as they were 許すd to go) 確かな anti-clerical artists and scholars who said they were bored with Aristotle and were supposed to be 内密に indulging in Plato. The moderns, utterly ignorant of the whole story of the 中世s, 即時に fell into the 罠（にかける）. They assumed that Aristotle was some crabbed antiquity and tyranny from the 黒人／ボイコット 支援する of the Dark Ages, and that Plato was an 完全に new Pagan 楽しみ never yet tasted by Christian men. Father Knox has shown in what a startling 明言する／公表する of innocence is the mind of Mr. H. L. Mencken, for instance, upon this point. In fact, of course, the story is 正確に／まさに the other way 一連の会議、交渉／完成する. If anything, it was Platonism that was the old orthodoxy. It was Aristotelianism that was the very modern 革命. And the leader of that modern 革命 was the man who is the 支配する of this 調書をとる／予約する.
The truth is that the historical カトリック教徒 Church began by 存在 Platonist; by 存在 rather too Platonist. Platonism was in that golden Greek 空気／公表する that was breathed by the first 広大な／多数の／重要な Greek theologians. The Christian Fathers were much more like the Neo-Platonists than were the scholars of the Renaissance; who were only Neo-Neo-Platonists. For Chrysostom or Basil it was as ordinary and normal to think ーに関して／ーの点でs of the Logos, or the 知恵 which is the 目的（とする） of philosophers, as it is to any men of any 宗教 today to talk about social problems or 進歩 or the 経済的な 危機 throughout the world. St. Augustine followed a natural mental 進化 when he was a Platonist before he was a Manichean, and a Manichean before he was a Christian. And it was 正確に／まさに in that last 協会 that the first faint hint, of the danger of 存在 too Platonist, may be seen.
From the Renaissance to the nineteenth century, the Moderns have had an almost monstrous love of the 古代のs. In considering 中世 life, they could never regard the Christians as anything but the pupils of the Pagans; of Plato in ideas, or Aristotle in 推論する／理由 and science. It was not so. On some points, even from the most monotonously modern 見地, Catholicism was centuries ahead of Platonism or Aristotelianism. We can see it still, for instance, in the tiresome tenacity of Astrology. On that 事柄 the philosophers were all in favour of superstition; and the saints and all such superstitious people were against superstition. But even the 広大な／多数の／重要な saints 設立する it difficult to get disentangled from this superstition. Two points were always put by those 怪しげな of the Aristotelianism of Aquinas; and they sound to us now very quaint and comic, taken together. One was the 見解（をとる） that the 星／主役にするs are personal 存在s, 治める／統治するing our lives: the other the 広大な／多数の／重要な general theory that men have one mind between them; a 見解（をとる） 明白に …に反対するd to immortality; that is, to individuality. Both ぐずぐず残る の中で the Moderns: so strong is still the tyranny of the 古代のs. Astrology sprawls over the Sunday papers, and the other doctrine has its hundredth form in what is called 共産主義: or the Soul of the 蜂の巣.
For on one 予選 point, this position must not be misunderstood. When we 賞賛する the practical value of the Aristotelian 革命, and the originality of Aquinas in 主要な it, we do not mean that the Scholastic philosophers before him had not been philosophers, or had not been 高度に philosophical, or had not been in touch with 古代の philosophy. In so far as there was ever a bad break in philosophical history, it was not before St. Thomas, or at the beginning of 中世 history; it was after St. Thomas and at the beginning of modern history. The 広大な／多数の／重要な 知識人 tradition that comes 負かす／撃墜する to us from Pythagoras and Plato was never interrupted or lost through such trifles as the 解雇（する） of Rome, the 勝利 of Attila or all the barbarian 侵略s of the Dark Ages. It was only lost after the introduction of printing, the 発見 of America, the 設立するing of the 王室の Society and all the enlightenment of the Renaissance and the modern world. It was there, if anywhere, that there was lost or impatiently snapped the long thin delicate thread that had descended from distant antiquity; the thread of that unusual human hobby; the habit of thinking. This is 証明するd by the fact that the printed 調書をとる／予約するs of this later period 大部分は had to wait for the eighteenth century, or the end of the seventeenth century, to find even the 指名するs of the new philosophers; who were at the best a new 肉親，親類d of philosophers. But the 拒絶する／低下する of the Empire, the Dark Ages and the 早期に Middle Ages, though too much tempted to neglect what was …に反対するd to Platonic philosophy, had never neglected philosophy. In that sense St. Thomas, like most other very 初めの men, has a long and （疑いを）晴らす pedigree. He himself is 絶えず referring 支援する to the 当局 from St. Augustine to St. Anselm, and from St. Anselm to St. Albert, and even when he 異なるs, he also defers.
A very learned Anglican once said to me, not perhaps without a touch of tartness, "I can't understand why everybody 会談 as if Thomas Aquinas were the beginning of the Scholastic philosophy. I could understand their 説 he was the end of it." Whether or no the comment was meant to be tart, we may be sure that the reply of St. Thomas would have been perfectly 都市の. And indeed it would be 平易な to answer with a 確かな placidity, that in his Thomist language the end of a thing does not mean its 破壊, but its fulfilment. No Thomist will complain, if Thomism is the end of our philosophy, in the sense in which God is the end of our 存在. For that does not mean that we 中止する to 存在する, but that we become as perennial as the philosophia perennis. Putting this （人命などを）奪う，主張する on one 味方する, however, it is important to remember that my distinguished interlocutor was perfectly 権利, in that there had been whole 王朝s of doctrinal philosophers before Aquinas, 主要な up to the day of the 広大な／多数の／重要な 反乱 of the Aristotelians. Nor was even that 反乱 a thing 完全に abrupt and unforeseen. An able writer in the Dublin Review not long ago pointed out that in some 尊敬（する）・点s the whole nature of metaphysics had 前進するd a long way since Aristotle, by the time it （機の）カム to Aquinas. And that it is no disrespect to the 原始の and gigantic genius of the Stagirite to say that in some 尊敬（する）・点s he was really but a rude and rough 創立者 of philosophy, compared with some of the その後の subtleties of medievalism; that the Greek gave a few grand hints which the Scholastics developed into the most delicate 罰金 shades. This may be an overstatement, but there is a truth in it. Anyhow, it is 確かな that even in Aristotelian philosophy, let alone Platonic philosophy, there was already a tradition of 高度に intelligent 解釈／通訳. If that delicacy afterwards degenerated into hair-splitting, it was 非，不，無 the いっそう少なく delicate hair-splitting; and work 要求するing very 科学の 道具s.
What made the Aristotelian 革命 really 革命の was the fact that it was really 宗教的な. It is the fact, so 根底となる that I thought it 井戸／弁護士席 to lay it 負かす／撃墜する in the first few pages of this 調書をとる／予約する; that the 反乱 was 大部分は a 反乱 of the most Christian elements in Christendom. St. Thomas, every bit as much as St. Francis, felt subconsciously that the 持つ／拘留する of his people was slipping on the solid カトリック教徒 doctrine and discipline, worn smooth by more than a thousand years of 決まりきった仕事; and that the 約束 needed to be shown under a new light and dealt with from another angle. But he had no 動機 except the 願望（する） to make it popular for the 救済 of the people. It was true, 概して speaking, that for some time past it had been too Platonist to be popular. It needed something like the shrewd and homely touch of Aristotle to turn it again into a 宗教 of ありふれた sense. Both the 動機 and the method are illustrated in the war of Aquinas against the Augustinians.
First, it must be remembered that the Greek 影響（力） continued to flow from the Greek Empire; or at least from the centre of the Roman Empire which was in the Greek city of Byzantium, and no longer in Rome. That 影響（力） was Byzantine in every good and bad sense; like Byzantine art, it was 厳しい and mathematical and a little terrible; like Byzantine etiquette, it was Oriental and faintly decadent. We 借りがある to the learning of Mr. Christopher Dawson much enlightenment upon the way in which Byzantium slowly 強化するd into a sort of Asiatic 神権政治, more like that which served the Sacred Emperor in 中国. But even the unlearned can see the difference, in the way in which Eastern Christianity flattened everything, as it flattened the 直面するs of the images into icons. It became a thing of patterns rather than pictures; and it made 限定された and destructive war upon statues. Thus we see, strangely enough, that the East was the land of the Cross and the West was the land of the Crucifix. The Greeks were 存在 dehumanised by a radiant symbol, while the Goths were 存在 humanised by an 器具 of 拷問. Only the West made 現実主義の pictures of the greatest of all the tales out of the East. Hence the Greek element in Christian theology tended more and more to be a sort of 乾燥した，日照りのd up Platonism; a thing of diagrams and abstractions; to the last indeed noble abstractions, but not 十分に touched by that 広大な／多数の／重要な thing that is by 鮮明度／定義 almost the opposite of abstraction: Incarnation. Their Logos was the Word; but not the Word made Flesh. In a thousand very subtle ways, often escaping doctrinal 鮮明度／定義, this spirit spread over the world of Christendom from the place where the Sacred Emperor sat under his golden mosaics; and the flat pavement of the Roman Empire was at last a sort of smooth pathway for Mahomet. For Islam was the ultimate fulfilment of the Iconoclasts. Long before that, however, there was this 傾向 to make the Cross 単に decorative like the 三日月; to make it a pattern like the Greek 重要な or the Wheel of Buddha. But there is something passive about such a world of patterns, and the Greek 重要な does not open any door, while the Wheel of Buddha always moves 一連の会議、交渉／完成する and never moves on.
Partly through these 消極的な 影響（力）s, partly through a necessary and noble asceticism which sought to emulate the awful 基準 of the 殉教者s, the earlier Christian ages had been 過度に anti-corporeal and too 近づく the danger-line of Manichean mysticism. But there was far いっそう少なく danger in the fact that the saints macerated the 団体／死体 than in the fact that the 下落するs neglected it. 認めるd all the grandeur of Augustine's 出資／貢献 to Christianity, there was in a sense a more subtle danger in Augustine the Platonist than even in Augustine the Manichee. There （機の）カム from it a mood which unconsciously committed the heresy of dividing the 実体 of the Trinity. It thought of God too 排他的に as a Spirit who purifies or a Saviour who redeems; and too little as a Creator who creates. That is why men like Aquinas thought it 権利 to 訂正する Plato by an 控訴，上告 to Aristotle; Aristotle who took things as he 設立する them, just as Aquinas 受託するd things as God created them. In all the work of St. Thomas the world of 肯定的な 創造 is perpetually 現在の. Humanly speaking, it was he who saved the human element in Christian theology, if he used for convenience 確かな elements in heathen philosophy. Only, as has already been 勧めるd, the human element is also the Christian one.
The panic upon the Aristotelian 危険，危なくする, that had passed across the high places of the Church, was probably a 乾燥した，日照りの 勝利，勝つd from the 砂漠. It was really filled rather with 恐れる of Mahomet than 恐れる of Aristotle. And this was ironic, because there was really much more difficulty in reconciling Aristotle with Mahomet than in reconciling him with Christ. Islam is essentially a simple creed for simple men; and nobody can ever really turn pantheism into a simple creed. It is at once too abstract and too 複雑にするd. There are simple 信奉者s in a personal God; and there are atheists more simple-minded than any 信奉者s in a personal God. But few can, in mere 簡単, 受託する a godless universe as a god. And while the Moslem, as compared with the Christian, had perhaps a いっそう少なく human God, he had if possible a more personal God. The will of Allah was very much of a will, and could not be turned into a stream of 傾向. On all that cosmic and abstract 味方する the カトリック教徒 was more 融通するing than the Moslem—up to a point. The カトリック教徒 could 収容する／認める at least that Aristotle was 権利 about the impersonal elements of a personal God. Hence, we may say 概して of the Moslem philosophers, that those who became good philosophers became bad Moslems. It is not altogether unnatural that many bishops and doctors 恐れるd that the Thomists might become good philosophers and bad Christians. But there were also many, of the strict school of Plato and Augustine, who stoutly 否定するd that they were even good philosophers. Between those rather incongruous passions, the love of Plato and the 恐れる of Mahomet, there was a moment when the prospects of any Aristotelian culture in Christendom looked very dark indeed. Anathema after anathema was 雷鳴d from high places; and under the 影をつくる／尾行する of the 迫害, as so often happens, it seemed for a moment that barely one or two 人物／姿／数字s stood alone in the 嵐／襲撃する-swept area. They were both in the 黒人／ボイコット and white of the Dominicans; for Albertus and Aquinas stood 会社／堅い.
In that sort of 戦闘 there is always 混乱; and 大多数s change into 少数，小数派s and 支援する again, as if by 魔法. It is always difficult to date the turn of the tide, which seems to be a welter of eddies; the very dates seeming to overlap and 混乱させる the 危機. But the change, from the moment when the two Dominicans stood alone to the moment when the whole Church at last wheeled into line with them, may perhaps be 設立する at about the moment when they were 事実上 brought before a 敵意を持った but a not 不正な 裁判官. Stephen Tempier, the Bishop of Paris, was 明らかに a rather 罰金 見本／標本 of the old fanatical Churchman, who thought that admiring Aristotle was a 証拠不十分 likely to be followed by adoring Apollo. He was also, by a piece of bad luck, one of the old social 保守的なs, who had intensely resented the popular 革命 of the Preaching Friars. But he was an honest man; and Thomas Aquinas never asked for anything but 許可 to 演説（する）／住所 honest men. All around him there were other Aristotelian 革命のs of a much more 疑わしい sort. There was Siger, the sophist from Brabant, who learned all his Aristotelianism from the Arabs; and had an ingenious theory about how an Arabian agnostic could also be a Christian. There were a thousand young men of the sort that had shouted for Abelard; 十分な of the 青年 of the thirteenth century and drunken with the Greek ワイン of Stagira. Over against them, lowering and implacable, was the old Puritan party of the Augustinians; only too delighted to class the rationalistic Albert and Thomas with equivocal Moslem meta-内科医s.
It would seem that the 勝利 of Thomas was really a personal 勝利. He withdrew not a 選び出す／独身 one of his propositions; though it is said that the reactionary Bishop did 非難する some of them after his death. On the whole, however, Aquinas 納得させるd most of his critics that he was やめる as good a カトリック教徒 as they were. There was a sequel of squabbles between the 宗教的な Orders, に引き続いて upon this 議論の的になる 危機. But it is probably true to say that the fact, that a man like Aquinas had managed even 部分的に／不公平に to 満足させる a man like Tempier, was the end of the 必須の quarrel. What was already familiar to the few became familiar to the many; that an Aristotelian could really be a Christian. Another fact 補助装置d in the ありふれた 転換. It rather curiously 似ているs the story of the translation of the Bible; and the 申し立てられた／疑わしい カトリック教徒 鎮圧 of the Bible. Behind the scenes, where the ローマ法王 was much more tolerant than the Paris Bishop, the friends of Aquinas had been hard at work producing a new translation of Aristotle. It 論証するd that in many ways the heretical translation had been a very heretical translation. With the final consummation of this work, we may say that the 広大な／多数の／重要な Greek philosophy entered finally into the system of Christendom. The 過程 has been half humourously 述べるd as the Baptism of Aristotle.
We have all heard of the humility of the man of science; of many who were very genuinely humble; and of some who were very proud of their humility. It will be the somewhat too 頻発する 重荷（を負わせる） of this 簡潔な／要約する 熟考する／考慮する that Thomas Aquinas really did have the humility of the man of science; as a special variant of the humility of the saint. It is true that he did not himself 与える／捧げる anything 固める／コンクリート in the 実験 or 詳細（に述べる） of physical science; in this, it may be said, he even lagged behind the last 世代, and was far いっそう少なく of an 実験の scientist than his 教える Albertus Magnus. But for all that, he was 歴史的に a 広大な／多数の／重要な friend to the freedom of science. The 原則s he laid 負かす／撃墜する, 適切に understood, are perhaps the best that can be produced for 保護するing science from mere obscurantist 迫害. For instance, in the 事柄 of the inspiration of Scripture, he 直す／買収する，八百長をするd first on the obvious fact, which was forgotten by four furious centuries of sectarian 戦う／戦い, that the meaning of Scripture is very far from self-evident and that we must often 解釈する／通訳する it in the light of other truths. If a literal 解釈／通訳 is really and きっぱりと 否定するd by an obvious fact, why then we can only say that the literal 解釈／通訳 must be a 誤った 解釈／通訳. But the fact must really be an obvious fact. And unfortunately, nineteenth century scientists were just as ready to jump to the 結論 that any guess about nature was an obvious fact, as were seventeenth-century sectarians to jump to the 結論 that any guess about Scripture was the obvious explanation. Thus, 私的な theories about what the Bible せねばならない mean, and premature theories about what the world せねばならない mean, have met in loud and 広範囲にわたって advertised 論争, 特に in the Victorian time; and this clumsy 衝突／不一致 of two very impatient forms of ignorance was known as the quarrel of Science and 宗教.
But St. Thomas had the 科学の humility in this very vivid and special sense; that he was ready to take the lowest place; for the examination of the lowest things. He did not, like a modern specialist, 熟考する／考慮する the worm as if it were the world; but he was willing to begin to 熟考する／考慮する the reality of the world in the reality of the worm. His Aristotelianism 簡単に meant that the 熟考する／考慮する of the humblest fact will lead to the 熟考する／考慮する of the highest truth. That for him the 過程 was 論理（学）の and not 生物学の, was 関心d with philosophy rather than science, does not alter the 必須の idea that he believed in beginning at the 底（に届く） of the ladder. But he also gave, by his 見解（をとる） of Scripture and Science, and other questions, a sort of 借り切る／憲章 for 開拓するs more 純粋に practical than himself. He 事実上 said that if they could really 証明する their practical 発見s, the 伝統的な 解釈／通訳 of Scripture must give way before those 発見s. He could hardly, as the ありふれた phrase goes, say fairer than that. If the 事柄 had been left to him, and men like him, there never would have been any quarrel between Science and 宗教. He did his very best to 地図／計画する out two 州s for them, and to trace a just frontier between them.
It is often cheerfully 発言／述べるd that Christianity has failed, by which is meant that it has never had that 広範囲にわたる, 皇室の and 課すd 最高位, which has belonged to each of the 広大な／多数の／重要な 革命s, every one of which has subsequently failed. There was never a moment when men could say that every man was a Christian; as they might say for several months that every man was a Royalist or a 共和国の／共和党の or a 共産主義者. But if sane historians want to understand the sense in which the Christian character has 後継するd, they could not find a better 事例／患者 than the 大規模な moral 圧力 of a man like St. Thomas, in support of the buried rationalism of the heathens, which had as yet only been dug up for the amusement of the 異端者s. It was, やめる 厳密に and 正確に／まさに, because a new 肉親，親類d of man was 行為／行うing 合理的な／理性的な enquiry in a new 肉親，親類d of way, that men forgot the 悪口を言う／悪態 that had fallen on the 寺s of the dead demons and the palaces of the dead despots; forgot even the new fury out of Arabia against which they were fighting for their lives; because the man who was asking them to return to sense, or to return to their senses, was not a sophist but a saint. Aristotle had 述べるd the magnanimous man, who is 広大な／多数の／重要な and knows that he is 広大な／多数の／重要な. But Aristotle would never have 回復するd his own greatness, but for the 奇蹟 that created the more magnanimous man; who is 広大な／多数の／重要な and knows that he is small.
There is a 確かな historical importance in what some would call the heaviness of the style 雇うd. It carries a curious impression of candour, which really did have, I think, a かなりの 影響 upon 同時代のs. The saint has いつかs been called a sceptic. The truth is that he was very 大部分は 許容するd as a sceptic because he was 明白に a saint. When he seemed to stand up as a stubborn Aristotelian, hardly distinguishable from the Arabian 異端者s, I do 本気で believe that what 保護するd him was very 大部分は the prodigious 力／強力にする of his 簡単 and his obvious goodness and love of truth. Those who went out against the haughty 信用／信任 of the 異端者s were stopped and brought up all standing, against a sort of 抱擁する humility which was like a mountain: or perhaps like that 巨大な valley that is the mould of a mountain. 許すing for all 中世 条約s, we can feel that with the other innovators, this was not always so. The others, from Abelard 負かす／撃墜する to Siger of Brabant, have never やめる lost, in the long 過程 of history, a faint 空気／公表する of showing off. Nobody could feel for a moment that Thomas Aquinas was showing off. The very dullness of diction, of which some complain, was enormously 納得させるing. He could have given wit as 井戸／弁護士席 as 知恵; but he was so prodigiously in earnest that he gave his 知恵 without his wit.
After the hour of 勝利 （機の）カム the moment of 危険，危なくする. It is always so with 同盟s, and 特に because Aquinas was fighting on two 前線s. His main 商売／仕事 was to defend the 約束 against the 乱用 of Aristotle; and he boldly did it by supporting the use of Aristotle. He knew perfectly 井戸／弁護士席 that armies of atheists and anarchists were roaring 賞賛 in the background at his Aristotelian victory over all he held most dear. にもかかわらず, it was never the 存在 of atheists, any more than Arabs or Aristotelian pagans, that 乱すd the 驚くべき／特命の／臨時の 議論の的になる composure of Thomas Aquinas. The real 危険，危なくする that followed on the victory he had won for Aristotle was vividly 現在のd in the curious 事例／患者 of Siger of Brabant; and it is 井戸／弁護士席 価値（がある） 熟考する／考慮する, for anyone who would begin to comprehend the strange history of Christendom. It is 示すd by one rather queer 質; which has always been the unique 公式文書，認める of the 約束, though it is not noticed by its modern enemies, and rarely by its modern friends. It is the fact symbolised in the legend of Antichrist, who was the 二塁打 of Christ; in the 深遠な proverb that the Devil is the ape of God. It is the fact that falsehood is never so 誤った as when it is very nearly true. It is when the を刺す comes 近づく the 神経 of truth, that the Christian 良心 cries out in 苦痛. And Siger of Brabant, に引き続いて on some of the Arabian Aristotelians, 前進するd a theory which most modern newspaper readers would 即時に have 宣言するd to be the same as the theory of St. Thomas. That was what finally roused St. Thomas to his last and most emphatic 抗議する. He had won his 戦う／戦い for a wider 範囲 of philosophy and science; he had （疑いを）晴らすd the ground for a general understanding about 約束 and enquiry; an understanding that has 一般に been 観察するd の中で カトリック教徒s, and certainly never 砂漠d without 災害. It was the idea that the scientist should go on 調査するing and 実験ing 自由に, so long as he did not （人命などを）奪う，主張する an infallibility and finality which it was against his own 原則s to （人命などを）奪う，主張する. 一方／合間 the Church should go on developing and defining, about supernatural things, so long as she did not （人命などを）奪う，主張する a 権利 to alter the deposit of 約束, which it was against her own 原則s to （人命などを）奪う，主張する. And when he had said this, Siger of Brabant got up and said something so horribly like it, and so horribly unlike, that (like the Antichrist) he might have deceived the very elect.
Siger of Brabant said this: the Church must be 権利 theologically, but she can be wrong scientifically. There are two truths; the truth of the supernatural world, and the truth of the natural world, which 否定するs the supernatural world. While we are 存在 naturalists, we can suppose that Christianity is all nonsense; but then, when we remember that we are Christians, we must 収容する／認める that Christianity is true even if it is nonsense. In other words, Siger of Brabant 分裂（する） the human 長，率いる in two, like the blow in an old legend of 戦う／戦い; and 宣言するd that a man has two minds, with one of which he must 完全に believe and with the other may utterly disbelieve. To many this would at least seem like a parody of Thomism. As a fact, it was the 暗殺 of Thomism. It was not two ways of finding the same truth; it was an untruthful way of pretending that there are two truths. And it is extraordinarily 利益／興味ing to 公式文書，認める that this is the one occasion when the Dumb Ox really （機の）カム out like a wild bull. When he stood up to answer Siger of Brabant, he was altogether transfigured, and the very style of his 宣告，判決s, which is a thing like the トン of a man's 発言する／表明する, is suddenly altered. He had never been angry with any of the enemies who 同意しないd with him. But these enemies had 試みる／企てるd the worst treachery: they had made him agree with them.
Those who complain that theologians draw 罰金 distinctions could hardly find a better example of their own folly. In fact, a 罰金 distinction can be a flat contradiction. It was 顕著に so in this 事例／患者. St. Thomas was willing to 許す the one truth to be approached by two paths, 正確に because he was sure there was only one truth. Because the 約束 was the one truth, nothing discovered in nature could 最終的に 否定する the 約束. Because the 約束 was the one truth, nothing really deduced from the 約束 could 最終的に 否定する the facts. It was in truth a curiously daring 信用／信任 in the reality of his 宗教: and though some may ぐずぐず残る to 論争 it, it has been 正当化するd. The 科学の facts, which were supposed to 否定する the 約束 in the nineteenth century, are nearly all of them regarded as unscientific fictions in the twentieth century. Even the materialists have fled from materialism; and those who lectured us about determinism in psychology are already talking about indeterminism in 事柄. But whether his 信用／信任 was 権利 or wrong, it was 特に and supremely a 信用／信任 that there is one truth which cannot 否定する itself. And this last group of enemies suddenly sprang up, to tell him they 完全に agreed with him in 説 that there are two contradictory truths. Truth, in the 中世 phrase, carried two 直面するs under one hood; and these 二塁打-直面するd sophists 事実上 dared to 示唆する that it was the Dominican hood.
So, in his last 戦う／戦い and for the first time, he fought as with a 戦う／戦い-axe. There is a （犯罪の）一味 in the words altogether beyond the almost impersonal patience he 持続するd in 審議 with so many enemies. "Behold our refutation of the error. It is not based on 文書s of 約束, but on the 推論する／理由s and 声明s of the philosophers themselves. If then anyone there be who, boastfully taking pride in his supposed 知恵, wishes to challenge what we have written, let him not do it in some corner nor before children who are 権力のない to decide on such difficult 事柄s. Let him reply 率直に if he dare. He shall find me then 直面するing him, and not only my ごくわずかの self, but many another whose 熟考する／考慮する is truth. We shall do 戦う／戦い with his errors or bring a cure to his ignorance."
The Dumb Ox is bellowing now; like one at bay and yet terrible and 非常に高い over all the baying pack. We have already 公式文書，認めるd why, in this one quarrel with Siger of Brabant, Thomas Aquinas let loose such 雷鳴s of 純粋に moral passion; it was because the whole work of his life was 存在 betrayed behind his 支援する, by those who had used his victories over the reactionaries. The point at the moment is that this is perhaps his one moment of personal passion, save for a 選び出す／独身 flash in the troubles of his 青年: and he is once more fighting his enemies with a firebrand. And yet, even in this 孤立するd apocalypse of 怒り／怒る, there is one phrase that may be commended for all time to men who are angry with much いっそう少なく 原因（となる）. If there is one 宣告，判決 that could be carved in marble, as 代表するing the calmest and most 耐えるing rationality of his unique 知能, it is a 宣告，判決 which （機の）カム 注ぐing out with all the 残り／休憩（する） of this molten 溶岩. If there is one phrase that stands before history as typical of Thomas Aquinas, it is that phrase about his own argument: "It is not based on 文書s of 約束, but on the 推論する／理由s and 声明s of the philosophers themselves." Would that all 正統派の doctors in 審議 were as reasonable as Aquinas in 怒り／怒る! Would that all Christian apologists would remember that maxim; and 令状 it up in large letters on the 塀で囲む, before they nail any theses there. At the 最高の，を越す of his fury, Thomas Aquinas understands, what so many defenders of orthodoxy will not understand. It is no good to tell an atheist that he is an atheist; or to 告発（する），告訴（する）／料金 a denier of immortality with the infamy of 否定するing it; or to imagine that one can 軍隊 an 対抗者 to 収容する／認める he is wrong, by 証明するing that he is wrong on somebody else's 原則s, but not on his own. After the 広大な／多数の／重要な example of St. Thomas, the 原則 stands, or ought always to have stood 設立するd; that we must either not argue with a man at all, or we must argue on his grounds and not ours. We may do other things instead of arguing, によれば our 見解（をとる）s of what 活動／戦闘s are morally permissible; but if we argue we must argue "On the 推論する／理由s and 声明s of the philosophers themselves." This is the ありふれた sense in a 説 せいにするd to a friend of St. Thomas, the 広大な／多数の／重要な St. Louis, King of フラン, which shallow people 引用する as a 見本 of fanaticism; the sense of which is, that I must either argue with an infidel as a real philosopher can argue, or else "thrust a sword through his 団体／死体 as far as it will go." A real philosopher (even of the opposite school) will be the first to agree that St. Louis was 完全に philosophical.
So, in the last 広大な／多数の／重要な 議論の的になる 危機 of his theological （選挙などの）運動をする, Thomas Aquinas contrived to give his friends and enemies not only a lesson in theology, but a lesson in 論争. But it was in fact his last 論争. He had been a man with a 抱擁する 議論の的になる appetite, a thing that 存在するs in some men and not others, in saints and in sinners. But after this 広大な／多数の／重要な and 勝利を得た duel with Siger of Brabant, he was suddenly 圧倒するd with a 願望（する） for silence and repose. He said one strange thing about this mood of his to a friend, which will 落ちる into its more appropriate place どこかよそで. He fell 支援する on the extreme 簡単s of his monastic 一連の会議、交渉／完成する and seemed to 願望（する） nothing but a sort of 永久の 退却／保養地. A request （機の）カム to him from the ローマ法王 that he should 始める，決める out upon some その上の 使節団 of 外交 or disputation; and he made ready to obey. But before he had gone many miles on the 旅行, he was dead.
There is one casual anecdote about St. Thomas Aquinas which illuminates him like a 雷-flash, not only without but within. For it not only shows him as a character, and even as a comedy character, and shows the colours of his period and social background; but also, as if for an instant, makes a transparency of his mind. It is a trivial 出来事/事件 which occurred one day, when he was reluctantly dragged from his work, and we might almost say from his play. For both were for him 設立する in the unusual hobby of thinking, which is for some men a thing much more intoxicating than mere drinking. He had 拒絶する／低下するd any number of society 招待s, to the 法廷，裁判所s of kings and princes, not because he was unfriendly, for he was not; but because he was always glowing within with the really gigantic 計画（する）s of 解説，博覧会 and argument which filled his life. On one occasion, however, he was 招待するd to the 法廷，裁判所 of King Louis IX of フラン, more famous as the 広大な／多数の／重要な St. Louis; and for some 推論する／理由 or other, the Dominican 当局 of his Order told him to 受託する; so he すぐに did so, 存在 an obedient friar even in his sleep; or rather in his 永久の trance of reflection.
It is a real 事例／患者 against 従来の hagiography that it いつかs tends to make all saints seem to be the same. 反して in fact no men are more different than saints; not even 殺害者s. And there could hardly be a more 完全にする contrast, given the 必須のs of holiness, than between St. Thomas and St. Louis. St. Louis was born a knight and a king; but he was one of those men in whom a 確かな 簡単, 連合させるd with courage and activity, makes it natural, and in a sense 平易な, to fulfil 直接／まっすぐに and 敏速に any 義務 or office, however 公式の／役人. He was a man in whom holiness and healthiness had no quarrel; and their 問題／発行する was in 活動／戦闘. He did not go in for thinking much, in the sense of theorising much. But, even in theory, he had that sort of presence of mind, which belongs to the rare and really practical man when he has to think. He never said the wrong thing; and he was 正統派の by instinct. In the old pagan proverb about kings 存在 philosophers or philosophers kings, there was a 確かな miscalculation, connected with a mystery that only Christianity could 明らかにする／漏らす. For while it is possible for a king to wish much to be a saint, it is not possible for a saint to wish very much to be a king. A good man will hardly be always dreaming of 存在 a 広大な／多数の／重要な 君主; but, such is the liberality of the Church, that she cannot forbid even a 広大な／多数の／重要な 君主 to dream of 存在 a good man. But Louis was a straight-今後 soldierly sort of person who did not 特に mind 存在 a king, any more than he would have minded 存在 a captain or a sergeant or any other 階級 in his army. Now a man like St. Thomas would definitely dislike 存在 a king, or 存在 entangled with the pomp and politics of kings; not only his humility, but a sort of subconscious fastidiousness and 罰金 dislike of futility, often 設立する in leisurely and learned men with large minds, would really have 妨げるd him making 接触する with the 複雑さ of 法廷，裁判所 life. Also, he was anxious all his life to keep out of politics; and there was no political symbol more striking, or in a sense more challenging, at that moment, than the 力／強力にする of the King in Paris.
Paris was truly at that time an aurora borealis; a Sunrise in the North. We must realise that lands much nearer to Rome had rotted with paganism and 悲観論主義 and Oriental 影響（力）s of which the most respectable was that of Mahound. Provence and all the South had been 十分な of a fever of nihilism or 消極的な mysticism, and from Northern フラン had come the spears and swords that swept away the unchristian thing. In Northern フラン also sprang up that splendour of building that 向こうずねs like swords and spears: the first spires of the Gothic. We talk now of grey Gothic buildings; but they must have been very different when they went up white and gleaming into the northern skies, partly 選ぶd out with gold and 有望な colours; a new flight of architecture, as startling as 飛行機で行くing-ships. The new Paris 最終的に left behind by St. Louis must have been a thing white like lilies and splendid as the oriflamme. It was the beginning of the 広大な／多数の／重要な new thing: the nation of フラン, which was to pierce and overpower the old quarrel of ローマ法王 and Emperor in the lands from which Thomas （機の）カム. But Thomas （機の）カム very unwillingly, and, if we may say it of so kindly a man, rather sulkily. As he entered Paris. they showed him from the hill that splendour of new spires beginning, and somebody said something like, "How grand it must be to own all this." And Thomas Aquinas only muttered, "I would rather have that Chrysostom MS. I can't get 持つ／拘留する of."
Somehow they steered that 気が進まない 本体，大部分／ばら積みの of reflection to a seat in the 王室の 祝宴 hall; and all that we know of Thomas tells us that he was perfectly courteous to those who spoke to him, but spoke little, and was soon forgotten in the most brilliant and noisy clatter in the world: the noise of French talking. What the Frenchmen were talking about we do not know; but they forgot all about the large fat Italian in their 中央, and it seems only too possible that he forgot all about them. Sudden silences will occur even in French conversation; and in one of these the interruption （機の）カム. There had long been no word or 動議 in that 抱擁する heap of 黒人／ボイコット and white 少しのd, like motley in 嘆く／悼むing, which 示すd him as a mendicant friar out of the streets, and contrasted with all the colours and patterns and quarterings of that first and freshest 夜明け of chivalry and heraldry. The triangular 保護物，者s and pennons and pointed spears, the triangular swords of the Crusade, the pointed windows and the conical hoods, repeated everywhere that fresh French 中世 spirit that did, in every sense, come to the point. But the colours of the coats were gay and 変化させるd, with little to rebuke their richness; for St. Louis, who had himself a special 質 of coming to the point, had said to his courtiers, "Vanity should be 避けるd; but every man should dress 井戸／弁護士席, in the manner of his 階級, that his wife may the more easily love him."
And then suddenly the goblets leapt and 動揺させるd on the board and the 広大な／多数の／重要な （米）棚上げする／（英）提議する shook, for the friar had brought 負かす／撃墜する his 抱擁する 握りこぶし like a club of 石／投石する, with a 衝突，墜落 that startled everyone like an 爆発; and had cried out in a strong 発言する／表明する, but like a man in the 支配する of a dream, "And that will settle the Manichees!"
The palace of a king, even when it is the palace of a saint, has it 条約s. A shock thrilled through the 法廷，裁判所, and every one felt as if the fat friar from Italy had thrown a plate at King Louis, or knocked his 栄冠を与える sideways. They all looked timidly at the terrible seat, that was for a thousand years the 王位 of the Capets: and many there were 推定では 用意が出来ている to pitch the big 黒人／ボイコット-式服d beggarman out of the window. But St. Louis, simple as he seemed, was no mere 中世 fountain of honour or even fountain of mercy but also the fountain of two eternal rivers: the irony and the 儀礼 of フラン. And he turned to his 長官s, asking them in a low 発言する／表明する to take their tablets 一連の会議、交渉／完成する to the seat of the absent-minded controversialist, and take a 公式文書，認める of the argument that had just occurred to him; because it must be a very good one and he might forget it. I have paused upon this anecdote, first, as has been said, because it is the one which gives us the most vivid snapshot of a 広大な／多数の／重要な 中世 character; indeed of two 広大な／多数の／重要な 中世 characters. But it also 特に fitted to be taken as a type or a turning-point, because of the glimpse it gives of the man's main 最大の関心事; and the sort of thing that might have been 設立する in his thoughts, if they had been thus surprised at any moment by a philosophical eavesdropper or through a psychological keyhole. It was not for nothing that he was still brooding, even in the white 法廷，裁判所 of St. Louis, upon the dark cloud of the Manichees.
This 調書をとる／予約する is meant only to be the sketch of a man; but it must at least lightly touch, later on, upon a method and a meaning; or what our journalism has an annoying way of calling a message. A few very 不十分な pages must be given to the man in relation to his theology and his philosophy; but the thing of which I mean to speak here is something at once more general and more personal even than his philosophy. I have therefore introduced it here, before we come to anything like technical talk about his philosophy. It was something that might alternatively be called his moral 態度, or his temperamental predisposition, or the 目的 of his life so far as social and human 影響s were 関心d: for he knew better than most of us that there is but one 目的 in this life, and it is one that is beyond this life. But if we 手配中の，お尋ね者 to put in a picturesque and 簡単にするd form what he 手配中の，お尋ね者 for the world, and what was his work in history, apart from theoretical and theological 鮮明度／定義s, we might 井戸／弁護士席 say that it really was to strike a blow and settle the Manichees.
The 十分な meaning of this may not be 明らかな to those who do not 熟考する／考慮する theological history and perhaps even いっそう少なく 明らかな to those who do. Indeed it may seem 平等に irrelevant to the history and the theology. In history St. Dominic and Simon de Montfort between them had already pretty 井戸／弁護士席 settled the Manichees. And in theology of course an encyclopaedic doctor like Aquinas dealt with a thousand other heresies besides the Manichean heresy. にもかかわらず, it does 代表する his main position and the turn he gave to the whole history of Christendom.
I think it 井戸／弁護士席 to interpose this 一時期／支部, though its 範囲 may seem more vague than the 残り／休憩（する）; because there is a sort of big 失敗 about St. Thomas and his creed, which is an 障害 for most modern people in even beginning to understand them. It arises 概略で thus. St. Thomas, like other 修道士s, and 特に other saints, lived a life of renunciation and 緊縮; his 急速な／放蕩なs, for instance, 存在 in 示すd contrast to the 高級な in which he might have lived if he chose. This element stands high in his 宗教, as a manner of 主張するing the will against the 力／強力にする of nature, of thanking the Redeemer by 部分的に／不公平に 株ing his sufferings, of making a man ready for anything as a missionary or 殉教者, and 類似の ideals. These happen to be rare in the modern 産業の society of the West, outside his communion; and it is therefore assumed that they are the whole meaning of that communion. Because it is uncommon for an alderman to 急速な／放蕩な for forty days, or a 政治家，政治屋 to take a Trappist 公約する of silence, or a man about town to live a life of strict celibacy, the 普通の／平均（する） 部外者 is 納得させるd, not only that Catholicism is nothing except asceticism, but that asceticism is nothing except 悲観論主義. He is so 強いるing as to explain to カトリック教徒s why they 持つ／拘留する this heroic virtue in 尊敬（する）・点; and is ever ready to point out that the philosophy behind it is an Oriental 憎悪 of anything connected with Nature, and a 純粋に Schopenhauerian disgust with the Will to Live. I read in a "high-class" review of 行方不明になる Rebecca West's 調書をとる／予約する on St. Augustine, the astounding 声明 that the カトリック教徒 Church regards sex as having the nature of sin. How marriage can be a sacrament if sex is a sin, or why it is the カトリック教徒s who are in favour of birth and their 敵s who are in favour of birth-支配（する）／統制する, I will leave the critic to worry out for himself. My 関心 is not with that part of the argument; but with another.
The ordinary modern critic, seeing this ascetic ideal in an 権威のある Church, and not seeing it in most other inhabitants of Brixton or Brighton, is apt to say, "This is the result of 当局; it would be better to have 宗教 without 当局." But in truth, a wider experience outside Brixton or Brighton would 明らかにする／漏らす the mistake. It is rare to find a 急速な／放蕩なing alderman or a Trappist 政治家，政治屋, but it is still more rare to see 修道女s 一時停止するd in the 空気／公表する on hooks or spikes; it is unusual for a カトリック教徒 証拠 Guild orator in Hyde Park to begin his speech by gashing himself all over with knives; a stranger calling at an ordinary presbytery will seldom find the parish priest lying on the 床に打ち倒す with a 解雇する／砲火／射撃 lighted on his chest and scorching him while he utters spiritual ejaculations. Yet all these things are done all over Asia, for instance, by voluntary 熱中している人s 事実上の／代理 単独で on the 広大な／多数の／重要な impulse of 宗教; of 宗教, in their 事例／患者, not 一般的に 課すd by any 即座の 当局; and certainly not 課すd by this particular 当局. In short, a real knowledge of mankind will tell anybody that 宗教 is a very terrible thing; that it is truly a 激怒（する）ing 解雇する／砲火／射撃, and that 当局 is often やめる as much needed to 抑制する it as to 課す it. Asceticism, or the war with the appetites, is itself an appetite. It can never be 除去するd from の中で the strange ambitions of Man. But it can be kept in some reasonable 支配（する）／統制する; and it is indulged in much saner 割合 under カトリック教徒 当局 than in Pagan or Puritan anarchy. 一方／合間, the whole of this ideal, though an 必須の part of カトリック教徒 idealism when it is understood, is in some ways 完全に a 味方する 問題／発行する. It is not the 最初の／主要な 原則 of カトリック教徒 philosophy; it is only a particular deduction from カトリック教徒 倫理学. And when we begin to talk about 最初の／主要な philosophy, we realise the 十分な and flat contradiction between the 修道士 急速な／放蕩なing and the fakir hanging himself on hooks.
Now nobody will begin to understand the Thomist philosophy, or indeed the カトリック教徒 philosophy, who does not realise that the 最初の／主要な and 根底となる part of it is 完全に the 賞賛する of Life, the 賞賛する of 存在, the 賞賛する of God as the Creator of the World. Everything else follows a long way after that, 存在 条件d by さまざまな 複雑化s like the 落ちる or the vocation of heroes. The trouble occurs because the カトリック教徒 mind moves upon two 計画（する）s; that of the 創造 and that of the 落ちる. The nearest 平行の is, for instance, that of England 侵略するd; there might be strict 戦争の 法律 in Kent because the enemy had landed in Kent, and 親族 liberty in Hereford; but this would nor 影響する／感情 the affection of an English 愛国者 for Hereford or Kent, and 戦略の 警告を与える in Kent would not 影響する／感情 the love of Kent. For the love of England would remain, both of the parts to be redeemed by discipline and the parts to be enjoyed in liberty. Any extreme of カトリック教徒 asceticism is a wise, or unwise, 警戒 against the evil of the 落ちる; it is never a 疑問 about the good of the 創造. And that is where it really does 異なる, nor only from the rather 過度の eccentricity of the gentleman who hangs himself on hooks, but from the whole cosmic theory which is the hook on which he hangs. In the 事例／患者 of many Oriental 宗教s, it really is true that the asceticism is 悲観論主義; that the ascetic 拷問s himself to death out of an abstract 憎悪 of life; that he does not 単に mean to 支配（する）／統制する Nature as he should, but to 否定する Nature as much as he can. And though it takes a milder form than hooks in millions of the 宗教的な 全住民s of Asia, it is a fact far too little realised, that the dogma of the 否定 of life does really 支配する as a first 主要な／長／主犯 on so 広大な a 規模. One historic form it took was that 広大な／多数の／重要な enemy of Christianity from its beginnings: the Manichees.
What is called the Manichean philosophy has had many forms; indeed it has attacked what is immortal and immutable with a very curious 肉親，親類d of immortal mutability. It is like the legend of the magician who turns himself into a snake or a cloud; and the whole has that nameless 公式文書，認める of irresponsibility, which belongs to much of the metaphysics and morals of Asia, from which the Manichean mystery （機の）カム. But it is always in one way or another a notion that nature is evil; or that evil is at least rooted in nature. The 必須の point is that as evil has roots in nature, so it has 権利s in nature. Wrong has as much 権利 to 存在する as 権利. As already 明言する／公表するd this notion took many forms. いつかs it was a dualism, which made evil an equal partner with good; so that neither could be called an usurper. More often it was a general idea that demons had made the 構成要素 world, and if there were any good spirits, they were 関心d only with the spiritual world. Later, again, it took the form of Calvinism, which held that God had indeed made the world, but in a special sense, made the evil as 井戸／弁護士席 as the good: had made an evil will 同様に as an evil world. On this 見解（をとる）, if a man chooses to damn his soul alive, he is not 妨害するing God's will but rather 実行するing it. In these two forms, of the 早期に Gnosticism and the later Calvinism, we see the superficial variety and 根底となる まとまり of Manicheanism. The old Manicheans taught that Satan 起こる／始まるd the whole work of 創造 一般的に せいにするd to God. The new Calvinists taught that God 起こる／始まるs the whole work of damnation 一般的に せいにするd to Satan. One looked 支援する to the first day when a devil 行為／法令／行動するd like a god, the other looked 今後 to a last day when a god 行為／法令／行動するd like a devil. But both had the idea that the creator of the earth was まず第一に／本来 the creator of the evil, whether we call him a devil or a god.
Since there are a good many Manicheans の中で the Moderns, as we may 発言／述べる in a moment, some may agree with this 見解（をとる）, some may be puzzled about it, some may only be puzzled about why we should 反対する to it. To understand the 中世 論争, a word must be said of the カトリック教徒 doctrine, which is as modern as it is 中世. That "God looked on all things and saw that they were good" 含む／封じ込めるs a subtlety which the popular 悲観論者 cannot follow, or is too 迅速な to notice. It is the 論題／論文 that there are no bad things, but only bad uses of things. If you will, there are no bad things but only bad thoughts; and 特に bad 意向s. Only Calvinists can really believe that hell is 覆うd with good 意向s. That is 正確に／まさに the one thing it cannot be 覆うd with. But it is possible to have bad 意向s about good things; and good things, like the world and the flesh have been 新たな展開d by a bad 意向 called the devil. But he cannot make things bad; they remain as on the first day of 創造. The work of heaven alone was 構成要素; the making of a 構成要素 world. The work of hell is 完全に spiritual.
This error then had many forms; but 特に, like nearly every error, it had two forms, a fiercer one which was outside the Church and attacking the Church, and a subtler one, which was inside the Church and corrupting the Church. There has never been a time when the Church was not torn between that 侵略 and that 背信. It was so, for instance, in the Victorian time, Darwinian "競争", in 商業 or race 衝突, was every bit as brazen an atheist 強襲，強姦, in the nineteenth century, as the Bolshevist No-God movement in the twentieth century. To brag of brute 繁栄, to admire the most muddly millionaires who had cornered wheat by a trick, to talk about the "unfit" (in imitation of the 科学の thinker who would finish them off because he cannot even finish his own 宣告，判決— unfit for what?)—all that is as 簡単に and 率直に Anti-Christian as the 黒人／ボイコット 集まり. Yet some weak and worldly カトリック教徒s did use this cant in defence of Capitalism, in their first rather feeble 抵抗 to 社会主義. At least they did until the 広大な／多数の／重要な Encyclical of the ローマ法王 on the 権利s of 労働 put a stop to all their nonsense. The evil is always both within and without the Church; but in a wilder form outside and a milder form inside. So it was, again, in the seventeenth century, when there was Calvinism outside and Jansenism inside. And so it was in the thirteenth century, when the obvious danger outside was in the 革命 of the Albigensians; but the 可能性のある danger inside was in the very traditionalism of the Augustinians. For the Augustinians derived only from Augustine, and Augustine derived partly from Plato, and Plato was 権利, but not やめる 権利. It is a mathematical fact that if a line be not perfectly directed に向かって a point, it will 現実に go その上の away from it as it comes nearer to it. After a thousand years of 拡張, the miscalculation of Platonism had come very 近づく to Manicheanism.
Popular errors are nearly always 権利. They nearly always 言及する to some ultimate reality, about which those who 訂正する them are themselves incorrect. It is a very queer thing that "Platonic Love" has come to mean for the un-lettered something rather purer and cleaner than it means for the learned. Yet even those who realise the 広大な／多数の／重要な Greek evil may 井戸／弁護士席 realise that perversity often comes out of the wrong sort of 潔白. Now it was the inmost 嘘（をつく） of the Manichees that they identified 潔白 with sterility. It is singularly contrasted with the language of St. Thomas, which always connects 潔白 with fruitfulness; whether it be natural or supernatural. And, queerly enough, as I have said, there does remain a sort of reality in the vulgar colloquialism that the 事件／事情／状勢 between Sam and Susan is "やめる Platonic." It is true that, やめる apart from the 地元の perversion, there was in Plato a sort of idea that people would be better without their 団体／死体s: that their 長，率いるs might 飛行機で行く off and 会合，会う in the sky in 単に 知識人 marriage, like cherubs in a picture. The ultimate 段階 of this "Platonic" philosophy was what inflamed poor D. H. Lawrence into talking nonsense, and he was probably unaware that the カトリック教徒 doctrine of marriage would say much of what he said, without talking nonsense. Anyhow, it is 歴史的に important to see that Platonic love did somewhat distort both human and divine love, in the theory of the 早期に theologians. Many 中世 men, who would indignantly 否定する the Albigensian doctrine of sterility, were yet in an emotional mood to abandon the 団体／死体 in despair; and some of them to abandon everything in despair.
In truth, this vividly illuminates the 地方の stupidity of those who 反対する to what they call "creeds and dogmas." It was 正確に the creed and dogma that saved the sanity of the world. These people 一般に 提案する an 代案／選択肢 宗教 of intuition and feeling. If, in the really Dark Ages, there had been a 宗教 of feeling, it would have been a 宗教 of 黒人／ボイコット and suicidal feeling. It was the rigid creed that resisted the 急ぐ of suicidal feeling. The critics of asceticism are probably 権利 in supposing that many a Western hermit did feel rather like an Eastern fakir. But he could not really think like an Eastern fakir; because he was an 正統派の カトリック教徒. And what kept his thought in touch with healthier and more 人道主義者の thought was 簡単に and 単独で the Dogma. He could not 否定する that a good God had created the normal and natural world; he could not say that the devil had made the world; because he was not a Manichee. A thousand 熱中している人s for celibacy, in the day of the 広大な／多数の／重要な 急ぐ to the 砂漠 or the cloister, might have called marriage a sin, if they had only considered their individual ideals, in the modern manner, and their own 即座の feelings about marriage. Fortunately, they had to 受託する the 当局 of the Church, which had definitely said that marriage was not a sin. A modern emotional 宗教 might at any moment have turned Catholicism into Manicheanism. But when 宗教 would have maddened men, Theology kept them sane.
In this sense St. Thomas stands up 簡単に as the 広大な／多数の／重要な 正統派の theologian, who reminded men of the creed of 創造, when many of them were still in the mood of mere 破壊. It is futile for the critics of medievalism to 引用する a hundred 中世 phrases that may be supposed to sound like mere 悲観論主義, if they will not understand the central fact; that 中世 men did not care about 存在 中世 and did not 受託する the 当局 of a mood, because it was melancholy, but did care very much about orthodoxy, which is not a mood. It was because St. Thomas could 証明する that his glorification of the Creator and His creative joy was more 正統派の than any atmospheric 悲観論主義, that he 支配するd the Church and the world, which 受託するd that truth as a 実験（する）. But when this 巨大な and impersonal importance is 許すd for, we may agree that there was a personal element 同様に. Like most of the 広大な／多数の／重要な 宗教的な teachers, he was fitted 個々に for the 仕事 that God had given him to do. We can if we like call that talent 直感的に; we can even descend to calling it temperamental.
Anybody trying to popularise a 中世 philosopher must use language that is very modern and very unphilosophical. Nor is this a sneer at modernity; it arises from the moderns having dealt so much in moods and emotions, 特に in the arts, that they have developed a large but loose vocabulary, which 取引，協定s more with atmosphere than with actual 態度 or position. As 公式文書，認めるd どこかよそで, even the modern philosophers are more like the modern poets; in giving an individual tinge even to truth, and often looking at all life through different coloured spectacles. To say that Schopenhauer had the blues, or that William James had a rather rosier 見通し, would often 伝える more than calling the one a 悲観論者 or the other a Pragmatist. This modern moodiness has its value, though the moderns overrate it; just as 中世 logic had its value, though it was overrated in the later Middle Ages. But the point is that to explain the 中世s to the moderns, we must often use this modern language of mood. さもなければ the character will be 行方不明になるd, through 確かな prejudices and ignorances about all such 中世 characters. Now there is something that lies all over the work of St. Thomas Aquinas like a 広大な／多数の／重要な light: which is something やめる 最初の／主要な and perhaps unconscious with him, which he would perhaps have passed over as an irrelevant personal 質; and which can now only be 表明するd by a rather cheap journalistic 称する，呼ぶ／期間／用語, which he would probably have thought やめる senseless.
にもかかわらず, the only working word for that atmosphere is 楽観主義. I know that the word is now even more degraded in the twentieth century than it was in the nineteenth century. Men talked lately of 存在 楽天主義者s about the 問題／発行する of War; they talk now of 存在 楽天主義者s about the 復活 of 貿易（する）; they may talk tomorrow of 存在 楽天主義者s about the International Ping-pong Tournament. But men in the Victorian time did mean a little more than that, when they used the word 楽天主義者 of Browning or Stevenson or Walt Whitman. And in a rather larger and more luminous sense than in the 事例／患者 of these men, the 称する，呼ぶ／期間／用語 was 基本的に true of Thomas Aquinas. He did, with a most solid and colossal 有罪の判決, believe in Life: and in something like what Stevenson called the 広大な／多数の／重要な theorem of the livableness of life. It breathes somehow in his very first phrases about the reality of 存在. If the morbid Renaissance 知識人 is supposed to say, "To be or not to be— that is the question," then the 大規模な 中世 doctor does most certainly reply in a 発言する／表明する of 雷鳴, "To be—that is the answer." The point is important; many not unnaturally talk of the Renaissance as the time when 確かな men began to believe in Life. The truth is that it was the time when a few men, for the first time, began to disbelieve in Life. The 中世s had put many 制限s, and some 過度の 制限s, upon the 全世界の／万国共通の human hunger and even fury for Life. Those 制限s had often been 表明するd in fanatical and rabid 条件; the 条件 of those resisting a 広大な／多数の／重要な natural 軍隊; the 軍隊 of men who 願望（する）d to live. Never until modern thought began, did they really have to fight with men who 願望（する）d to die. That horror had 脅すd them in Asiatic Albigensianism, but it never became normal to them—until now.
But this fact becomes very vivid indeed, when we compare the greatest of Christian philosophers with the only men who were anything like his equals, or 有能な of 存在 his 競争相手s. They were people with whom he did not 直接／まっすぐに 論争; most of them he had never seen; some of them he had never heard of. Plato and Augustine were the only two with whom he could 会談する as he did with Bonaventure or even Averrhoes. But we must look どこかよそで for his real 競争相手s, and the only real 競争相手s of the カトリック教徒 theory. They are the 長，率いるs of 広大な／多数の／重要な heathen systems; some of them very 古代の, some very modern, like Buddha on the one 手渡す or Nietzsche on the other. It is when we see his gigantic 人物／姿／数字 against this 広大な and cosmic background, that we realise, first, that he was the only 楽天主義者 theologian, and second, that Catholicism is the only 楽天主義者 theology. Something milder and more amiable may be made out of the deliquescence of theology, and the mixture of the creed with everything that 否定するs it; but の中で 一貫した cosmic creeds, this is the only one that is 完全に on the 味方する of Life.
Comparative 宗教 has indeed 許すd us to compare 宗教s— and to contrast them. Fifty years ago, it 始める，決める out to 証明する that all 宗教s were much the same; 一般に 証明するing, alternately, that they were all 平等に worthy and that they were all 平等に worthless. Since then this 科学の 過程 has suddenly begun to be 科学の, and discovered the depths of the chasms 同様に as the 高さs of the hills. It is indeed an excellent 改良 that 心から 宗教的な people should 尊敬（する）・点 each other. But 尊敬（する）・点 has discovered difference, where contempt knew only 無関心／冷淡. The more we really 高く評価する／（相場などが）上がる the noble revulsion and renunciation of Buddha, the more we see that intellectually it was the converse and almost the contrary of the 救済 of the world by Christ. The Christian would escape from the world into the universe: the Buddhist wishes to escape from the universe even more than from the world. One would uncreate himself; the other would return to his 創造: to his Creator. Indeed it was so genuinely the converse of the idea of the Cross as the Tree of Life, that there is some excuse for setting up the two things 味方する by 味方する, as if they were of equal significance. They are in one sense 平行の and equal; as a 塚 and a hollow, as a valley and a hill. There is a sense in which that sublime despair is the only 代案／選択肢 to that divine audacity. It is even true that the truly spiritual and 知識人 man sees it as a sort of 窮地; a very hard and terrible choice. There is little else on earth that can compare with these for completeness. And he who will not climb the mountain of Christ does indeed 落ちる into the abyss of Buddha.
The same is true, in a いっそう少なく lucid and dignified fashion, of most other 代案／選択肢s of heathen humanity; nearly all are sucked 支援する into that whirlpool of 再発 which all the 古代のs knew. Nearly all return to the one idea of returning. That is what Buddha 述べるd so darkly as the Sorrowful Wheel. It is true that the sort of 再発 which Buddha 述べるd as the Sorrowful Wheel, poor Nietzsche 現実に managed to 述べる as the Joyful 知恵. I can only say that if 明らかにする repetition was his idea of Joyful 知恵, I should be curious to know what was his idea of Sorrowful 知恵. But as a fact, in the 事例／患者 of Nietzsche, this did not belong to the moment of his breaking out, but to the moment of his breaking 負かす／撃墜する. It （機の）カム at the end of his life, when he was 近づく to mental 崩壊（する）; and it is really やめる contrary to his earlier and finer inspirations of wild freedom or fresh and creative 革新. Once at least he had tried to 勃発する; but he also was only broken— on the wheel.
Alone upon the earth, and 解除するd and 解放するd from all the wheels and whirlpools of the earth, stands up the 約束 of St. Thomas; 負わせるd and balanced indeed with more than Oriental metaphysics and more than Pagan pomp and pageantry; but vitally and vividly alone in 宣言するing that life is a living story, with a 広大な／多数の／重要な beginning and a 広大な／多数の／重要な の近くに; rooted in the primeval joy of God and finding its fruition in the final happiness of humanity; 開始 with the colossal chorus in which the sons of God shouted for joy, and ending in that mystical comradeship, shown in a shadowy fashion in those 古代の words that move like an archaic dance; "For His delight is with the sons of men."
It is the 運命／宿命 of this sketch to be あらましの about philosophy, scanty or rather empty about theology, and to 達成する little more than a decent silence on the 支配する of sanctity. And yet it must 非，不，無 the いっそう少なく be the 頻発する 重荷（を負わせる） of this little 調書をとる／予約する, to which it must return with some monotony, that in this story the philosophy did depend on the theology, and the theology did depend on the sanctity. In other words, it must repeat the first fact, which was 強調d in the first 一時期／支部: that this 広大な／多数の／重要な 知識人 創造 was a Christian and カトリック教徒 創造 and cannot be understood as anything else. It was Aquinas who baptised Aristotle, when Aristotle could not have baptised Aquinas; it was a 純粋に Christian 奇蹟 which raised the 広大な／多数の／重要な Pagan from the dead. And this is 証明するd in three ways (as St. Thomas himself might say), which it will be 井戸／弁護士席 to summarise as a sort of 要約 of this 調書をとる／予約する.
First, in the life of St. Thomas, it is 証明するd in the fact that only his 抱擁する and solid orthodoxy could have supported so many things which then seemed to be unorthodox. Charity covers a multitude of sins; and in that sense orthodoxy covers a multitude of heresies; or things which are あわてて mistaken for heresies. It was 正確に because his personal Catholicism was so 納得させるing, that his impersonal Aristotelianism was given the 利益 of the 疑問. He did not smell of the faggot because he did smell of the firebrand; of the firebrand he had so 即時に and instinctively snatched up, under a real 強襲，強姦 on 必須の カトリック教徒 倫理学. A typically 冷笑的な modern phrase 言及するs to the man who is so good that he is good for nothing. St. Thomas was so good that he was good for everything; that his 令状 held good for what others considered the most wild and daring 憶測s, ending in the worship of nothing. Whether or no he baptised Aristotle, he was truly the godfather of Aristotle, he was his sponsor; he swore that the old Greek would do no 害（を与える）; and the whole world 信用d his word.
Second, in the philosophy of St. Thomas, it is 証明するd by the fact that everything depended on the new Christian 動機 for the 熟考する／考慮する of facts, as 際立った from truths. The Thomist philosophy began with the lowest roots of thought, the senses and the truisms of the 推論する／理由; and a Pagan 下落する might have 軽蔑（する）d such things, as he 軽蔑（する）d the servile arts. But the materialism, which is 単に cynicism in a Pagan, can be Christian humility in a Christian. St. Thomas was willing to begin by 記録，記録的な／記録するing the facts and sensations of the 構成要素 world, just as he would have been willing to begin by washing up the plates and dishes in the 修道院. The point of his Aristotelianism was that even if ありふれた sense about 固める／コンクリート things really was a sort of servile 労働, he must not be ashamed to be servus servorum Dei. の中で heathens the mere sceptic might become the mere cynic; Diogenes in his tub had always a touch of the tub-thumper; but even the dirt of the cynics was dignified into dust and ashes の中で the saints. If we 行方不明になる that, we 行方不明になる the whole meaning of the greatest 革命 in history. There was a new 動機 for beginning with the most 構成要素, and even with the meanest things.
Third, in the theology of St. Thomas, it is 証明するd by the tremendous truth that supports all that theology; or any other Christian theology. There really was a new 推論する／理由 for regarding the senses, and the sensations of the 団体／死体, and the experiences of the ありふれた man, with a reverence at which 広大な／多数の／重要な Aristotle would have 星／主役にするd, and no man in the 古代の world could have begun to understand. The 団体／死体 was no longer what it was when Plato and Porphyry and the old mystics had left it for dead. It had hung upon a gibbet. It had risen from a tomb. It was no longer possible for the soul to despise the senses, which had been the 組織／臓器s of something that was more than man. Plato might despise the flesh; but God had not despised it. The senses had truly become sanctified; as they are blessed one by one at a カトリック教徒 baptism. "Seeing is believing" was no longer the platitude of a mere idiot, or ありふれた individual, as in Plato's world; it was mixed up with real 条件s of real belief. Those 回転するing mirrors that send messages to the brain of man, that light that breaks upon the brain, these had truly 明らかにする／漏らすd to God himself the path to Bethany or the light on the high 激しく揺する of Jerusalem. These ears that resound with ありふれた noises had 報告（する）／憶測d also to the secret knowledge of God the noise of the （人が）群がる that まき散らすd palms and the （人が）群がる that cried for Crucifixion. After the Incarnation had become the idea that is central in our civilisation, it was 必然的な that there should be a return to materialism, in the sense of the serious value of 事柄 and the making of the 団体／死体. When once Christ had risen, it was 必然的な that Aristotle should rise again.
Those are three real 推論する／理由s, and very 十分な 推論する／理由s, for the general support given by the saint to a solid and 客観的な philosophy. And yet there was something else, very 広大な and vague, to which I have tried to give a faint 表現 by the interposition of this 一時期／支部. It is difficult to 表明する it fully, without the awful 危険，危なくする of 存在 popular, or what the Modernists やめる wrongly imagine to be popular; in short, passing from 宗教 to religiosity. But there is a general トン and temper of Aquinas, which it is as difficult to 避ける as daylight in a 広大な／多数の／重要な house of windows. It is that 肯定的な position of his mind, which is filled and soaked as with 日光 with the warmth of the wonder of created things. There is a 確かな 私的な audacity, in his communion, by which men 追加する to their 私的な 指名するs the tremendous 肩書を与えるs of the Trinity and the Redemption; so that some 修道女 may be called "of the 宗教上の Ghost"; or a man 耐える such a 重荷（を負わせる） as the 肩書を与える of St. John of the Cross. In this sense, the man we 熟考する／考慮する may 特に be called St. Thomas of the Creator. The Arabs have a phrase about the hundred 指名するs of God; but they also 相続する the tradition of a tremendous 指名する unspeakable because it 表明するs 存在 itself, dumb and yet dreadful as an instant inaudible shout; the 布告／宣言 of the 絶対の. And perhaps no other man ever （機の）カム so 近づく to calling the Creator by His own 指名する, which can only be written I Am.
At this point, even so 天然のまま and 外部の a sketch of a 広大な／多数の／重要な saint 伴う／関わるs the necessity of 令状ing something that cannot fit in with the 残り／休憩（する）; the one thing which it is important to 令状 and impossible to 令状. A saint may be any 肉親，親類d of man, with an 付加 質 that is at once unique and 全世界の／万国共通の. We might even say that the one thing which separates a saint from ordinary men is his 準備完了 to be one with ordinary men. In this sense the word ordinary must be understood in its native and noble meaning; which is connected with the word order. A saint is long past any 願望（する） for distinction; he is the only sort of superior man who has never been a superior person. But all this arises from a 広大な／多数の／重要な central fact, which he does not condescend to call a 特権, but which is in its very nature a sort of privacy; and in that sense almost a form of 私的な 所有物／資産／財産. As with all sound 私的な 所有物／資産／財産, it is enough for him that he has it, he does not 願望（する） to 限界 the number of people who have it. He is always trying to hide it, out of a sort of celestial good manners; and Thomas Aquinas tried to hide it more than most. To reach it, in so far as we can reach it, it will be best to begin with the upper strata; and reach what was in the inside from what was most 目だつ on the outside.
The 外見 or bodily presence of St. Thomas Aquinas is really easier to resurrect than that of many who lived before the age of portrait 絵. It has been said that in his bodily 存在 or 耐えるing there was little of the Italian; but this is at the best, I fancy an unconscious comparison between St. Thomas and St. Francis; and at worst, only a comparison between him and the 迅速な legend of vivacious 組織／臓器-grinders and incendiary ice-cream men. Not all Italians are vivacious 組織／臓器-grinders, and very few Italians are like St. Francis. A nation is never a type, but it is nearly always a 絡まる of two or three 概略で recognizable types. St. Thomas was of a 確かな type, which is not so much ありふれた in Italy, as ありふれた to uncommon Italians.
His 本体，大部分／ばら積みの made it 平易な to regard him humorously as the sort of walking ワイン-バーレル／樽, ありふれた in the comedies of many nations: he joked about it himself. It may be that he, and not some irritated 同志／支持者 of the Augustinian or Arabian parties, was 責任がある the sublime exaggeration that a 三日月 was 削減（する） out of the dinner-（米）棚上げする／（英）提議する to 許す him to sit 負かす／撃墜する. It is やめる 確かな that it was an exaggeration; and that his stature was more 発言／述べるd than his stoutness; but, above all, that his 長，率いる was やめる powerful enough to 支配する his 団体／死体. And his 長，率いる was of a very real and recognisable type, to 裁判官 by the 伝統的な portraits and the personal descriptions. It was that sort of 長，率いる with the 激しい chin and jaws, the Roman nose and the big rather bald brow, which, in spite of its fullness, gives also a curious concave impression of hollows here and there, like caverns of thought. Napoleon carried that 長，率いる upon a short 団体／死体. Mussolini carries it today, upon a rather taller but 平等に active one. It can be seen in the 破産した／（警察が）手入れするs of several Roman Emperors, and occasionally above the shabby shirt-前線 of an Italian waiter; but he is 一般に a 長，率いる waiter. So unmistakable is the type, that I cannot but think that the most vivid villain of light fiction, in the Victorian shocker called 'The Woman in White', was really sketched by Wilkie Collins from an actual Italian Count; he is so 完全にする a contrast to the 従来の skinny, swarthy and gesticulating villain whom the Victorians 一般的に 現在のd as an Italian Count. Count Fosco, it may be remembered (I hope) by some, was a 静める, corpulent, colossal gentleman, whose 長，率いる was 正確に／まさに like a 破産した／（警察が）手入れする of Napoleon of heroic size. He may have been a melodramatic villain; but he was a tolerably 納得させるing Italian—of that 肉親，親類d. If we 解任する his tranquil manner, and the excellent ありふれた sense of his everyday 外部の words and 活動／戦闘s, we shall probably have a 単に 構成要素 image of the type of Thomas Aquinas; given only the slight 成果／努力 of 約束 要求するd to imagine Count Fosco turned suddenly into a saint.
The pictures of St. Thomas, though many of them were painted long after his death, are all 明白に pictures of the same man. He 後部s himself defiantly, with the Napoleonic 長，率いる and the dark 本体，大部分／ばら積みの of 団体／死体, in Raphael's "論争 About the Sacrament." A portrait by Ghirlandajo 強調s a point which 特に 明らかにする／漏らすs what may be called the neglected Italian 質 in the man. It also 強調s points that are very important in the mystic and the philosopher. It is universally attested that Aquinas was what is 一般的に called an absent-minded man. That type has often been （判決などを）下すd in 絵, humorous or serious; but almost always in one of two or three 従来の ways. いつかs the 表現 of the 注目する，もくろむs is 単に 空いている, as if absent-mindedness did really mean a 永久の absence of mind. いつかs it is （判決などを）下すd more respectfully as a wistful 表現, as of one yearning for something afar off, that he cannot see and can only faintly 願望（する）. Look at the 注目する，もくろむs in Ghirlandajo's portrait of St. Thomas; and you will see a sharp difference. While the 注目する，もくろむs are indeed 完全に torn away from the 即座の surroundings, so that the マリファナ of flowers above the philosopher's 長，率いる might 落ちる on it without attracting his attention, they are not in the least wistful, let alone 空いている. There is kindled in them a 解雇する／砲火／射撃 of instant inner excitement; they are vivid and very Italian 注目する，もくろむs. The man is thinking about something; and something that has reached a 危機; not about nothing or about anything; or, what is almost worse, about everything. There must have been that smouldering vigilance in his 注目する，もくろむs, the moment before he smote the （米）棚上げする／（英）提議する and startled the 祝宴 hall of the King.
Of the personal habits that go with the personal physique, we have also a few 納得させるing and 確認するing impressions. When he was not sitting still, reading a 調書をとる／予約する, he walked 一連の会議、交渉／完成する and 一連の会議、交渉／完成する the cloisters and walked 急速な／放蕩な and even furiously, a very characteristic 活動／戦闘 of men who fight their 戦う／戦いs in the mind. Whenever he was interrupted he was very polite and more apologetic than the apologizer. But there was that about him, which 示唆するd that he was rather happier when he was not interrupted. He was ready to stop his truly Peripatetic tramp: but we feel that when he 再開するd it, he walked all the faster.
All this 示唆するs that his superficial abstraction, that which the world saw, was of a 確かな 肉親，親類d. It will be 井戸／弁護士席 to understand the 質, for there are several 肉親，親類d of absence of mind, 含むing that of some pretentious poets and 知識人s, in whom the mind has never been noticeably 現在の. There is the abstraction of the contemplative, whether he is the true sort of Christian contemplative, who is 熟視する／熟考するing Something, or the wrong sort of Oriental contemplative, who is 熟視する／熟考するing Nothing. 明白に St. Thomas was not a Buddhist mystic; but I do not think his fits of abstraction were even those of a Christian mystic. If he had trances of true Christian mysticism, he took jolly good care that they should not occur at other people's dinner-（米）棚上げする／（英）提議するs. I think he had the sort of bemused fit, which really belongs to the practical man rather than the 完全に mystical man. He uses the recognised distinction between the active life and the contemplative life, but in the 事例／患者s 関心d here, I think even his contemplative life was an active life. It had nothing to do with his higher life, in the sense of ultimate sanctity. It rather reminds us that Napoleon would 落ちる into a fit of 明らかな 退屈 at the オペラ, and afterwards 自白する that he was thinking how he could get three army 軍団 at Frankfurt to 連合させる with two army 軍団 at Cologne. So, in the 事例／患者 of Aquinas, if his daydreams were dreams, they were dreams of the day; and dreams of the day of 戦う／戦い. If he talked to himself, it was because he was arguing with somebody else. We can put it another way, by 説 that his daydreams, like the dreams of a dog, were dreams of 追跡（する）ing; of 追求するing the error 同様に as 追求するing the truth; of に引き続いて all the 新たな展開s and turns of evasive falsehood, and 跡をつけるing it at last to its lair in hell. He would have been the first to 収容する／認める that the erroneous thinker would probably be more surprised to learn where his thought （機の）カム from, than anybody else to discover where it went to. But this notion of 追求するing he certainly had, and it was the beginning of a thousand mistakes and 誤解s that 追求するing is called in Latin 迫害. Nobody had いっそう少なく than he had of what is 一般的に called the temper of a persecutor; but he had the 質 which in desperate times is often driven to 迫害する; and that is 簡単に the sense that everything lives somewhere, and nothing dies unless it dies in its own home. That he did いつかs, in this sense, 勧める in dreams the shadowy chase even in 幅の広い daylight, is やめる true. But he was an active dreamer, if not what is 一般的に called a man of 活動／戦闘; and in that chase he was truly to be counted の中で the domini 茎s; and surely the mightiest and most magnanimous of the Hounds of Heaven.
There may be many who do not understand the nature even of this sort of abstraction. But then, unfortunately, there are many who do not understand the nature of any sort or argument. Indeed, I think there are より小数の people now alive who understand argument than there were twenty or thirty years ago; and St. Thomas might have preferred the society of the atheists of the 早期に nineteenth century to that of the blank sceptics of the 早期に twentieth. Anyhow, one of the real disadvantages of the 広大な／多数の／重要な and glorious sport, that is called argument, is its inordinate length. If you argue honestly, as St. Thomas always did, you will find that the 支配する いつかs seems as if it would never end. He was 堅固に conscious of this fact, as appears in many places; for instance his argument that most men must have a 明らかにする／漏らすd 宗教, because they have not time to argue. No time, that is, to argue 公正に／かなり. There is always time to argue 不公平に; not least in a time like ours. 存在 himself 解決するd to argue, to argue honestly, to answer everybody, to を取り引きする everything, he produced 調書をとる／予約するs enough to 沈む a ship or 在庫／株 a library; though he died in comparatively 早期に middle age. Probably he could not have done it at all, if he had not been thinking even when he was not 令状ing; but above all thinking combatively. This, in his 事例／患者, certainly did not mean 激しく or spitefully or uncharitably; but it did mean combatively. As a 事柄 of fact, it is 一般に the man who is not ready to argue, who is ready to sneer. That is why, in 最近の literature, there has been so little argument and so much sneering.
We have 公式文書，認めるd that there are barely one or two occasions on which St. Thomas indulged in a denunciation. There is not a 選び出す／独身 occasion on which he indulged in a sneer. His curiously simple character, his lucid but laborious intellect, could not be better summed up than by 説 that he did not know how to sneer. He was in a 二塁打 sense an 知識人 aristocrat: but he was never an 知識人 snob. He never troubled at all whether those to whom he talked were more or いっそう少なく of the sort whom the world thinks 価値（がある） talking to: and it was 明らかな by the impression of his 同時代のs that those who received the ordinary 捨てるs of his wit or 知恵 were やめる as likely to be nobodies as somebodies, or even やめる as likely to be noodles as clever people. He was 利益／興味d in the souls of all his fellow creatures, but not in 分類するing the minds of any of them; in a sense it was too personal and in another sense too arrogant for his particular mind and temper. He was very much 利益／興味d in the 支配する he was talking about; and may いつかs have talked for a long time, though he was probably silent for a much longer time. But he had all the unconscious contempt which the really intelligent have for an 知識階級.
Like most men 関心d with the ありふれた problems of men, he seems to have had a かなりの correspondence; considering that correspondence was so much more difficult in his time. We have 記録，記録的な／記録するs of a 広大な／多数の／重要な many 事例／患者s in which 完全にする strangers wrote to ask him questions, and いつかs rather ridiculous questions. To all of these he replied with a characteristic mixture of patience and that sort of rationality, which in some 合理的な／理性的な people tends to be impatience. Somebody, for instance, asked him whether the 指名するs of all the blessed were written on a scroll 展示（する）d in heaven. He wrote 支援する with untiring 静める; "So far as I can see, this is not the 事例／患者; but there is no 害（を与える） in 説 so."
I have 発言／述べるd on the portrait of St. Thomas by an Italian painter, which shows him 警報 even in abstraction; and only silent as if about to speak. Pictures in that 広大な／多数の／重要な tradition are 一般に 十分な of small touches that show a very large imagination. I mean the sort of imagination on which Ruskin 発言／述べるd, when he saw that in Tintoretto's sunlit scene of the Crucifixion the 直面する of Christ is dark and undecipherable; but the halo 一連の会議、交渉／完成する his 長，率いる 突然に faint and grey like the colour of ashes. It would be hard to put more powerfully the idea of Divinity itself in （太陽，月の）食／失墜. There is a touch, which it may be fanciful to find 平等に 重要な, in the portrait of Thomas Aquinas. The artist, having given so much vividness and vigilance to the 注目する，もくろむs, may have felt that he 強調する／ストレスd too much the 単に combative 集中 of the saint; but anyhow for some 推論する／理由 he has blazoned upon his breast a rather curious emblem, as if it were some third 象徴的な and cyclopean 注目する，もくろむ. At least it is no normal Christian 調印する; but something more like the disk of the sun such as held the 直面する of a heathen god; but the 直面する itself is dark and occult, and only the rays breaking from it are a （犯罪の）一味 of 解雇する／砲火／射撃. I do not know whether any 伝統的な meaning has been 大（公）使館員d to this; but its imaginative meaning is strangely apt. That secret sun, dark with 超過 of light, or not showing its light save in the enlightenment of others, might 井戸／弁護士席 be the exact emblem of that inner and ideal life of the saint, which was not only hidden by his 外部の words and 活動／戦闘s, but even hidden by his 単に outward and (a)自動的な／(n)自動拳銃 silences and fits of reflection. In short, this spiritual detachment is not to be 混乱させるd with his ありふれた habit of brooding or 落ちるing into a brown 熟考する／考慮する. He was a man 完全に careless of all casual 批評 of his casual demeanour; as are many men built on a big masculine model and unconsciously 相続するing a 確かな social splendour and largesse. But about his real life of sanctity he was intensely 隠しだてする. Such secrecy has indeed 一般に gone with sanctity; for the saint has an unfathomable horror of playing the Pharisee. But in Thomas Aquinas it was even more 極度の慎重さを要する, and what many in the world would call morbid. He did not mind 存在 caught wool-集会 over the ワイン-cups of the King's 祝宴; for that was 単に upon a point of 論争. But when there was some question of his having seen St. Paul in a 見通し, he was in an agony of alarm lest it should be discussed; and the story remains somewhat uncertain in consequence. Needless to say, his 信奉者s and admirers were as eager to collect these 厳密に miraculous stories as he was eager to 隠す them; and one or two seem to be 保存するd with a 公正に／かなり solid setting of 証拠. But there are certainly より小数の of them, known to the world, than in the 事例／患者 of many saints 平等に sincere and even 平等に modest, but more preoccupied with zeal and いっそう少なく 極度の慎重さを要する about publicity.
The truth is that about all such things, in life and death, there is a sort of enormous 静かな hanging about St. Thomas. He was one of those large things who （問題を）取り上げる little room. There was 自然に a 確かな 動かす about his 奇蹟s after his death; and about his burial at the time when the University of Paris wished to bury him. I do not know in 詳細（に述べる） the long history of the other 計画（する）s of sepulture, which have 最終的に ended with his sacred bones lying in the church of St. Sernin in Toulouse: at the very base of the 戦う／戦い-fields where his Dominicans had warred 負かす／撃墜する the pestilence of 悲観論主義 from the East. But somehow, it is not 平易な to think of his 神社 as the scene of the more jolly, rowdy and vulgar devotion either in its 中世 or modern form. He was very far from 存在 a Puritan, in the true sense; he made a 準備／条項 for a holiday and 祝宴 for his young friends, which has やめる a convivial sound. The 傾向 of his 令状ing 特に for his time, is reasonable in its 承認 of physical life; and he goes out of his way to say that men must 変化させる their lives with jokes and even with いたずらs. But for all that, we cannot somehow see his personality as a sort of magnet for 暴徒s: or the road to the tomb of St. Thomas at Toulouse having always been a long street of taverns like that to the tomb of St. Thomas at Canterbury. I think he rather disliked noise; there is a legend that he disliked 雷雨s; but it is 否定するd by the fact that in an actual shipwreck he was supremely 静める. However that may be, and it probably 関心d his health, in some ways 極度の慎重さを要する, he certainly was very 静める. We have a feeling that we should 徐々に grow conscious of his presence; as of an 巨大な background.
Here, if this slight sketch could be worthy of its 支配する, there should stand 前へ／外へ something of that stupendous certitude, in the presence of which all his libraries of philosophy, and even theology, were but a litter of 小冊子s. It is 確かな that this thing was in him from the first, in the form of 有罪の判決, long before it could かもしれない have even begun to take the form of 論争. It was very vivid in his childhood; and his were 正確に／まさに the circumstances in which the anecdotes of the nursery and the playground are likely enough to have been really 保存するd. He had from the first that 十分な and final 実験（する） of truly 正統派の Catholicity; the impetuous, impatient intolerant passion for the poor; and even that 準備完了 to be rather a nuisance to the rich, out of a hunger to 料金d the hungry. This can have had nothing to do with the intellectualism of which he was afterwards （刑事）被告; still いっそう少なく with any habit of dialectic. It would seem ありそうもない that at the age of six he had any ambition to answer Averrhoes or that he knew what 効果的な Causality is; or even that he had worked out, as he did in later life, the whole theory by which a man's love of himself is Sincere and Constant and Indulgent; and that this should be transferred 損なわれていない (if possible) to his love of his 隣人. At this 早期に age he did not understand all this. He only did it. But all the atmosphere of his 活動／戦闘s carries a sort of 有罪の判決 with it. It is beautifully typical for instance, of that sort of aristocratic menage, that his parents seem to have 反対するd mildly, if at all, to his 手渡すing out things to beggars and tramps; but it was intensely disliked by the upper servants.
Still, if we take the thing as 本気で as all childish things should be taken, we may learn something from that mysterious 明言する／公表する of innocence, which is the first and best spring of all our later indignations. We may begin to understand why it was that there grew 刻々と with his growing mind, a 広大な／多数の／重要な and very 独房監禁 mind, an ambition that was the inversion of all the things about him. We shall guess what had continuously swelled within him, whether in 抗議する or prophecy or 祈り for deliverance, before he startled his family by flinging away not only the trappings of nobility, but all forms of ambition, even ecclesiastical ambition. His childhood may 含む／封じ込める the hint of that first stride of his manhood, from the house の上に the 主要道路; and his 布告／宣言 that he also would be a Beggar.
There is another 事例／患者 of a sort of second glimpse or sequel, in which an 出来事/事件 井戸／弁護士席 known in the 外部の sense gives us also a glimpse of the 内部の. After the 事件／事情／状勢 of the firebrand, and the woman who tempted him in the tower, it is said that he had a dream; in which two angels girded him with a cord of 解雇する／砲火／射撃, a thing of terrible 苦痛 and yet giving a terrible strength; and he awoke with a 広大な／多数の／重要な cry in the 不明瞭. This also has something very vivid about it, under the circumstances; and probably 含む／封じ込めるs truths that will be some day better understood, when priests and doctors have learned to talk to each other without the stale etiquette of nineteenth-century negations. It would be 平易な to analyse the dream, as the very nineteenth-century doctor did in Armadale, 解決するing it into the 詳細（に述べる）s of the past days; the cord from his struggle against 存在 stripped of his Friar's frock; the thread of 解雇する／砲火／射撃 running through the tapestries of the night, from the firebrand he had snatched from the fireside. But even in Armadale the dream was 実行するd mystically 同様に, and the dream of St. Thomas was 実行するd very mystically indeed. For he did in fact remain remarkably untroubled on that 味方する of his human nature after the 出来事/事件; though it is likely enough that the 出来事/事件 had 原因（となる）d an 激変 of his normal humanity, which produced a dream stronger than a nightmare. This is no place to analyse the psychological fact, which puzzles 非，不，無-カトリック教徒s so much: of the way in which priests do manage to be celibate without 中止するing to be virile. Anyhow, it seems probable that in this 事柄 he was いっそう少なく troubled than most. This has nothing to do with true virtue, which is of the will; saints as 宗教上の as he have rolled themselves in brambles to distract the 圧力 of passion; but he never needed much in the way of a 反対する-irritant; for the simple 推論する／理由 that in this way, as in most ways, he was not very often irritated. Much must remain unexplained, as part of the mysteries of grace; but there is probably some truth in the psychological idea of "sublimation"; that is the 解除するing of a lower energy to higher ends; so that appetite almost faded in the furnace of his 知識人 energy. Between supernatural and natural 原因（となる）s, it is probable that he never knew or 苦しむd 大いに on this 味方する of his mind.
There are moments when the most 正統派の reader is tempted to hate the hagiographer as much as he loves the 宗教上の man. The 宗教上の man always 隠すs his holiness; that is the one invariable 支配する. And the hagiographer いつかs seems like a persecutor trying to 失望させる the 宗教上の man; a 秘かに調査する or eavesdropper hardly more respectful than an American interviewer. I 収容する／認める that these 感情s are fastidious and one-味方するd, and I will now proceed to 証明する my penitence by について言及するing one or two of the 出来事/事件s that could only have come to ありふれた knowledge in this deplorable way.
It seems 確かな that he did live a sort of 第２位 and mysterious life; the divine 二塁打 of what is called a 二塁打 life. Somebody seems to have caught a glimpse of the sort of 独房監禁 奇蹟 which modern psychic people call Levitation; and he must surely have either been a liar or a literal 証言，証人／目撃する, for there could have been no 疑問s or degrees about such a prodigy happening to such a person: it must have been like seeing one of the 抱擁する 中心存在s of the church 一時停止するd like a cloud. Nobody knows, I imagine, what spiritual 嵐／襲撃する of exaltation or agony produces this convulsion in 事柄 or space; but the thing does almost certainly occur. Even in the 事例／患者 of ordinary Spiritualist mediums, for whatever 推論する／理由, the 証拠 is very difficult to 反駁する. But probably the most 代表者／国会議員 発覚 of this 味方する of his life may be 設立する in the celebrated story of the 奇蹟 of the crucifix; when in the stillness of the church of St. Dominic in Naples, a 発言する／表明する spoke from the carven Christ, and told the ひさまづくing Friar that he had written rightly, and 申し込む／申し出d him the choice of a reward の中で all the things of the world.
Not all, I think, have 高く評価する／（相場などが）上がるd the point of this particular story as 適用するd to this particular saint. It is an old story, in so far as it is 簡単に the 申し込む／申し出 made to a 充てる of 孤独 or 簡単, of the 選ぶ of all the prizes of life. The hermit, true or 誤った, the fakir, the fanatic or the cynic, Stylites on his column or Diogenes in his tub, can all be pictured as tempted by the 力／強力にするs of the earth, of the 空気／公表する or of the heavens, with the 申し込む／申し出 of the best of everything; and replying that they want nothing. In the Greek cynic or stoic it really meant the mere 消極的な; that he 手配中の，お尋ね者 nothing. In the Oriental mystic or fanatic, it いつかs meant a sort of 肯定的な 消極的な; that he 手配中の，お尋ね者 Nothing; that Nothing was really what he 手配中の，お尋ね者. いつかs it 表明するd a noble independence, and the twin virtues of antiquity, the love of liberty and the 憎悪 of 高級な. いつかs it only 表明するd a self-十分なこと that is the very opposite of sanctity. But even the stories of real saints, of this sort, do not やめる cover the 事例／患者 of St. Thomas. He was not a person who 手配中の，お尋ね者 nothing; and he was a person who was enormously 利益／興味d in everything. His answer is not so 必然的な or simple as some may suppose. As compared with many other saints, and many other philosophers, he was 熱心な in his 受託 of Things; in his hunger and かわき for Things. It was his special spiritual 論題／論文 that there really are things; and not only the Thing; that the Many 存在するd 同様に as the One. I do not mean things to eat or drink or wear, though he never 否定するd to these their place in the noble 階層制度 of 存在; but rather things to think about, and 特に things to 証明する, to experience and to know. Nobody supposes that Thomas Aquinas, when 申し込む／申し出d by God his choice の中で all the gifts of God, would ask for a thousand 続けざまに猛撃するs, or the 栄冠を与える of Sicily, or a 現在の of rare Greek ワイン. But he might have asked for things that he really 手配中の，お尋ね者: and he was a man who could want things; as he 手配中の，お尋ね者 the lost manuscript of St. Chrysostom. He might have asked for the 解答 of an old difficulty; or the secret of a new science; or a flash of the 信じられない intuitive mind of the angels, or any one of a thousand things that would really have 満足させるd his 幅の広い and virile appetite for the very vastness and variety of the universe. The point is that for him, when the 発言する／表明する spoke from between the outstretched 武器 of the Crucified, those 武器 were truly opened wide, and 開始 most gloriously the gates of all the worlds; they were 武器 pointing to the east and to the west, to the ends of the earth and the very extremes of 存在. They were truly spread out with a gesture of omnipotent generosity; the Creator himself 申し込む／申し出ing 創造 itself; with all its millionfold mystery of separate 存在s, and the triumphal chorus of the creatures. That is the 炎ing background of multitudinous 存在 that gives the particular strength, and even a sort of surprise, to the answer of St. Thomas, when he 解除するd at last his 長，率いる and spoke with, and for, that almost blasphemous audacity which is one with the humility of his 宗教; "I will have Thyself."
Or, to 追加する the 栄冠を与えるing and 鎮圧するing irony to this story, so uniquely Christian for those who can really understand it, there are some who feel that the audacity is 軟化するd by 主張するing that he said, "Only Thyself."
Of these 奇蹟s, in the 厳密に miraculous sense, there are not so many as in the lives of いっそう少なく すぐに 影響力のある saints; but they are probably pretty 井戸／弁護士席 authenticated; for he was a 井戸／弁護士席-known public man in a 目だつ position, and, what is even more convenient for him, he had any number of 高度に incensed enemies, who could be 信用d to 精査する his （人命などを）奪う，主張するs. There is at least one 奇蹟 of 傷をいやす／和解させるing; that of a woman who touched his gown; and several 出来事/事件s that may be variants of the story of the crucifix at Naples. One of these stories, however, has a その上の importance as bringing us to another section of his more 私的な, personal or even emotional 宗教的な life; the section that 表明するd itself in poetry. When he was 駅／配置するd at Paris, the other Doctors of the Sorbonne put before him a problem about the nature of the mystical change in the elements of the Blessed Sacrament, and he proceeded to 令状, in his customary manner, a very careful and elaborately lucid 声明 of his own 解答. Needless to say he felt with hearty 簡単 the 激しい 責任／義務 and gravity of such a judicial 決定／判定勝ち（する）; and not unnaturally seems to have worried about it more than he 一般的に did over his work. He sought for 指導／手引 in more than usually 長引かせるd 祈り and intercession; and finally, with one of those few but striking bodily gestures that 示す the turning points of his life, he threw 負かす／撃墜する his 論題／論文 at the foot of the crucifix on the altar, and left it lying there; as if を待つing judgment. Then he turned and （機の）カム 負かす／撃墜する the altar steps and buried himself once more in 祈り; but the other Friars, it is said, were watching; and 井戸／弁護士席 they might be. For they 宣言するd afterwards that the 人物／姿／数字 of Christ had come 負かす／撃墜する from the cross before their mortal 注目する，もくろむs; and stood upon the scroll, 説 "Thomas, thou hast written 井戸／弁護士席 関心ing the Sacrament of My 団体／死体." It was after this 見通し that the 出来事/事件 is said to have happened, of his 存在 born up miraculously in 中央の-空気／公表する.
An 激烈な／緊急の 観察者／傍聴者 said of Thomas Aquinas in his own time, "He could alone 回復する all philosophy, if it had been burnt by 解雇する／砲火／射撃." That is what is meant by 説 that he was an 初めの man, a creative mind; that he could have made his own cosmos out of 石／投石するs and straws, even without the manuscripts of Aristotle or Augustine. But there is here a not uncommon 混乱, between the thing in which a man is most 初めの and that in which he is most 利益／興味d; or between the thing that he does best and the thing that he loves most. Because St. Thomas was a unique and striking philosopher, it is almost 避けられない that this 調書をとる／予約する should be 単に, or おもに, a sketch of his philosophy. It cannot be, and does not pretend to be, a sketch of his theology. But this is because the theology of a saint is 簡単に the theism of a saint; or rather the theism of all saints. It is いっそう少なく individual, but it is much more 激しい. It is 関心d with the ありふれた origin; but it is hardly an occasion for originality. Thus we are 軍隊d to think first of Thomas as the 製造者 of the Thomist philosophy; as we think first of Christopher Columbus as the discoverer of America, though he may have been やめる sincere in his pious hope to 変える the 旅宿泊所 of Tartary; or of James ワット as the discoverer of the steam-engine, though he may have been a devout 解雇する／砲火／射撃-worshipper, or a sincere Scottish Calvinist, or all 肉親，親類d of curious things. Anyhow, it is but natural that Augustine and Aquinas, Bonaventure and Duns Scotus, all the doctors and the saints, should draw nearer to each other as they approach the divine 部隊s in things; and that there should in that sense be いっそう少なく difference between them in theology than in philosophy. It is true that, in some 事柄s, the critics of Aquinas thought his philosophy had unduly 影響する／感情d his theology. This is 特に so, touching the 告発（する），告訴（する）／料金 that he made the 明言する／公表する of Beatitude too 知識人, conceiving it as the satisfaction of the love of truth; rather than 特に as the truth of love. It is true that the mystics and the men of the Franciscan school, dwelt more lovingly on the 認める 最高位 of love. But it was mostly a 事柄 of 強調; perhaps tinged faintly by temperament, かもしれない (to 示唆する something which is easier to feel than to explain), in the 事例／患者 of St. Thomas, a shadowy 影響（力） of a sort of shyness. Whether the 最高の ecstasy is more affectional than 知識人 is no very deadly 事柄 of quarrel の中で men who believe it is both, but do not profess even to imagine the actual experience of either. But I have a sort of feeling that, even if St. Thomas had thought it was as emotional as St. Bonaventure did, he would never have been so emotional about it. It would always have embarrassed him to 令状 about love at such length.
The one exception permitted to him was the rare but remarkable 生産（高） of his poetry. All sanctity is secrecy; and his sacred poetry was really a secretion; like the pearl in a very tightly の近くにd oyster. He may have written more of it than we know; but part of it （機の）カム into public use through the particular circumstance of his 存在 asked to compose the office for the Feast of Corpus Christi: a festival first 設立するd after the 論争 to which he had 与える／捧げるd, in the scroll that he laid on the altar. It does certainly 明らかにする／漏らす an 完全に different 味方する of his genius; and it certainly was genius. As a 支配する, he was an eminently practical prose writer; some would say a very prosaic prose writer. He 持続するd 論争 with an 注目する，もくろむ on only two 質s; clarity and 儀礼. And he 持続するd these because they were 完全に practical 質s; 影響する／感情ing the probabilities of 転換. But the 作曲家 of the Corpus Christi service was not 単に what even the wild and woolly would call a poet; he was what the most fastidious would call an artist. His 二塁打 機能（する）／行事 rather 解任するs the 二塁打 activity of some 広大な／多数の／重要な Renaissance craftsman, like Michelangelo or Leonardo da Vinci, who would work on the outer 塀で囲む, planning and building the 要塞s of the city; and then retire into the inner 議会 to carve or model some cup or casket for a reliquary. The Corpus Christi Office is like some old musical 器具, quaintly and carefully inlaid with many coloured 石／投石するs and metals; the author has gathered remote texts about pasture and fruition like rare herbs; there is a 著名な 欠如（する） of the loud and obvious in the harmony; and the whole is strung with two strong Latin lyrics. Father John O'Connor has translated them with an almost miraculous aptitude; but a good 翻訳家 will be the first to agree that no translation is good; or, at any 率, good enough. How are we to find eight short English words which 現実に stand for "Sumit unus, sumunt mille; quantum isti, tantum ille"? How is anybody really to （判決などを）下す the sound of the "Pange Lingua", when the very first syllable has a clang like the 衝突／不一致 of cymbals?
There was one other channel, besides that of poetry, and it was that of 私的な affections, by which this large and shy man could show that he had really as much Caritas as St. Francis; and certainly as much as any Franciscan theologian. Bonaventure was not likely to think that Thomas was 欠如（する）ing in the love of God, and certainly he was never 欠如（する）ing in the love of Bonaventure. He felt for his whole family a 安定した, we might say a stubborn tenderness; and, considering how his family 扱う／治療するd him, this would seem to call not only for charity, but for his characteristic virtue of patience. に向かって the end of his life, he seems to have leaned 特に on his love of one of the brethren, a Friar 指名するd Reginald, who received from him some strange and rather startling 信用／信任s, of the 肉親，親類d that he very seldom gave even to his friends. It was to Reginald that he gave that last and rather 驚くべき／特命の／臨時の hint, which was the end of his 議論の的になる career, and 事実上 of his earthly life; a hint that history has never been able to explain.
He had returned 勝利を得た from his last 戦闘 with Siger of Brabant; returned and retired. This particular quarrel was the one point, as we may say, in which his outer and his inner life had crossed and 同時に起こる／一致するd; he realised how he had longed from childhood to call up all 同盟（する）s in the 戦う／戦い for Christ; how he had only long afterwards called up Aristotle as an 同盟（する）; and now in that last nightmare of sophistry, he had for the first time truly realised that some might really wish Christ to go 負かす／撃墜する before Aristotle. He never 回復するd from the shock. He won his 戦う／戦い, because he was the best brain of his time, but he could not forget such an inversion of the whole idea and 目的 of his life. He was the sort of man who hates hating people. He had not been used to hating even their hateful ideas, beyond a 確かな point. But in the abyss of anarchy opened by Siger's sophistry of the 二塁打 Mind of Man, he had seen the 可能性 of the 死なせる／死ぬing of all idea of 宗教, and even of all idea of truth. 簡潔な／要約する and fragmentary as are the phrases that 記録，記録的な／記録する it, we can gather that he （機の）カム 支援する with a sort of horror of that outer world, in which there blew such wild 勝利，勝つd of doctrine, and a longing for the inner world which any カトリック教徒 can 株, and in which the saint is not 削減（する） off from simple men. He 再開するd the strict 決まりきった仕事 of 宗教, and for some time said nothing to anybody. And then something happened (it is said while he was celebrating 集まり) the nature of which will never be known の中で mortal men.
His friend Reginald asked him to return also to his 平等に 正規の／正選手 habits of reading and 令状ing, and に引き続いて the 論争s of the hour. He said with a singular 強調, "I can 令状 no more." There seems to have been a silence; after which Reginald again 投機・賭けるd to approach the 支配する; and Thomas answered him with even greater vigour, "I can 令状 no more. I have seen things which make all my writings like straw."
In 1274, when Aquinas was nearly fifty, the ローマ法王, rejoicing in the 最近の victory over the Arabian sophists, sent word to him, asking him to come to a 会議 on these 議論の的になる 事柄s, to be held at Lyons. He rose in (a)自動的な／(n)自動拳銃 obedience, as a 兵士 rises; but we may fancy that there was something in his 注目する，もくろむs that told those around him that obedience to the outer 命令（する） would not in fact 失望させる obedience to some more mysterious inner 命令（する）; a signal that only he had seen. He 始める，決める out with his friend on the 旅行, 提案するing to 残り／休憩（する） for the night with his sister, to whom he was 深く，強烈に 充てるd; and when he （機の）カム into her house he was stricken 負かす／撃墜する with some 無名の malady. We need not discuss the doubtful 医療の problems. It is true that he had always been one of those men, healthy in the main, who are overthrown by small illnesses; it is 平等に true that there is no very （疑いを）晴らす account of this particular illness. He was 結局 taken to a 修道院 at Fossanuova; and his strange end （機の）カム upon him with 広大な／多数の／重要な strides. It may be 価値（がある） 発言／述べるing, for those who think that he thought too little of the emotional or romantic 味方する of 宗教的な truth, that he asked to have The Song of Solomon read through to him from beginning to end. The feelings of the men about him must have been mingled and rather indescribable; and certainly やめる different from his own. He 自白するd his sins and he received his God; and we may be sure that the 広大な／多数の／重要な philosopher had 完全に forgotten philosophy. But it was not 完全に so with those who had loved him, or even those who 単に lived in his time. The elements of the narrative are so few, yet so 必須の, that we have a strong sense in reading the story of the two emotional 味方するs of the event. Those men must have known that a 広大な／多数の／重要な mind was still 労働ing like a 広大な／多数の／重要な mill in the 中央 of them. They must have felt that, for that moment, the inside of the 修道院 was larger than the outside. It must have 似ているd the 事例／患者 of some mighty modern engine, shaking the ramshackle building in which it is for the moment enclosed. For truly that machine was made of the wheels of all the worlds; and 回転するd like that cosmos of concentric spheres which, whatever its 運命／宿命 in the 直面する of changing science, must always be something of a symbol for philosophy; the depth of 二塁打 and ３倍になる transparencies more mysterious than 不明瞭; the sevenfold, the terrible 水晶. In the world of that mind there was a wheel of angels, and a wheel of 惑星s, and a wheel of 工場／植物s or of animals; but there was also a just and intelligible order of all earthly things, a sane 当局 and a self-尊敬（する）・点ing liberty, and a hundred answers to a hundred questions in the 複雑さ of 倫理学 or 経済的なs. But there must have been a moment, when men knew that the thunderous mill of thought had stopped suddenly; and that after the shock of stillness that wheel would shake the world no more; that there was nothing now within that hollow house but a 広大な／多数の／重要な hill of clay; and the confessor, who had been with him in the inner 議会, ran 前へ／外へ as if in 恐れる, and whispered that his 自白 had been that of a child of five.
The fact that Thomism is the philosophy of ありふれた sense is itself a 事柄 of ありふれた sense. Yet it wants a word of explanation, because we have so long taken such 事柄s in a very uncommon sense. For good or evil, Europe since the Reformation, and most 特に England since the Reformation, has been in a peculiar sense the home of paradox. I mean in the very peculiar sense that paradox was at home, and that men were at home with it. The most familiar example is the English 誇るing that they are practical because they are not 論理（学）の. To an 古代の Greek or a Chinaman this would seem 正確に／まさに like 説 that London clerks excel in 追加するing up their ledgers, because they are not 正確な in their arithmetic. But the point is not that it is a paradox; it is that parodoxy has become orthodoxy; that men repose in a paradox as placidly as in a platitude. It is not that the practical man stands on his 長，率いる, which may いつかs be a 刺激するing if startling 体操の; it is that he 残り／休憩（する）s on his 長，率いる; and even sleeps on his 長，率いる. This is an important point, because the use of paradox is to awaken the mind. Take a good paradox, like that of Oliver Wendell Holmes: "Give us the 高級なs of life and we will dispense with the necessities." It is amusing and therefore 逮捕（する）ing; it has a 罰金 空気／公表する of 反抗; it 含む／封じ込めるs a real if romantic truth. It is all part of the fun that it is 明言する／公表するd almost in the form of a contradiction ーに関して／ーの点でs. But most people would agree that there would be かなりの danger in basing the whole social system on the notion that necessities are not necessary; as some have based the whole British 憲法 on the notion that nonsense will always work out as ありふれた sense. Yet even here, it might be said that the invidious example has spread, and that the modern 産業の system does really say, "Give us 高級なs like coal-tar soap, and we will dispense with necessities like corn."
So much is familiar; but what is not even now realised is that not only the practical politics, but the abstract philosophies of the modern world have had this queer 新たな展開. Since the modern world began in the sixteenth century, nobody's system of philosophy has really corresponded to everybody's sense of reality: to what, if left to themselves, ありふれた men would call ありふれた sense. Each started with a paradox: a peculiar point of 見解（をとる） 需要・要求するing the sacrifice of what they would call a sane point of 見解（をとる）. That is the one thing ありふれた to Hobbes and Hegel, to Kant and Bergson, to Berkeley and William James. A man had to believe something that no normal man would believe, if it were suddenly propounded to his 簡単; as that 法律 is above 権利, or 権利 is outside 推論する／理由, or things are only as we think them, or everything is 親族 to a reality that is not there. The modern philosopher （人命などを）奪う，主張するs, like a sort of 信用／信任 man, that if once we will 認める him this, the 残り／休憩（する） will be 平易な; he will straighten out the world, if once he is 許すd to give this one 新たな展開 to the mind.
It will be understood that in these 事柄s I speak as a fool; or, as our democratic cousins would say, a moron; anyhow as a man in the street; and the only 反対する of this 一時期／支部 is to show that the Thomist philosophy is nearer than most philosophies to the mind of the man in the street. I am not, like Father D'Arcy, whose admirable 調書をとる／予約する on St. Thomas has illuminated many problems for me, a trained philosopher, 熟知させるd with the technique of the 貿易（する）. But I hope Father D'Arcy will 許す me if I take one example from his 調書をとる／予約する, which 正確に／まさに illustrates what I mean. He, 存在 a trained philosopher, is 自然に trained to put up with philosophers. Also, 存在 a trained priest, he is 自然に accustomed, not only to 苦しむ fools 喜んで, but (what is いつかs even harder) to 苦しむ clever people 喜んで. Above all, his wide reading in metaphysics has made him 患者 with clever people when they indulge in folly. The consequence is that he can 令状 calmly and even blandly 宣告，判決s like these. "A 確かな likeness can be （悪事，秘密などを）発見するd between the 目的（とする） and method of St. Thomas and those of Hegel. There are, however, also remarkable differences. For St. Thomas it is impossible that contradictories should 存在する together, and again reality and intelligibility correspond, but a thing must first be, to be intelligible."
Let the man in the street be forgiven, if he 追加するs that the "remarkable difference" seems to him to be that St. Thomas was sane and Hegel was mad. The moron 辞退するs to 収容する／認める that Hegel can both 存在する and not 存在する; or that it can be possible to understand Hegel, if there is no Hegel to understand. Yet Father D'Arcy について言及するs this Hegelian paradox as if it were all in the day's work; and of course it is, if the work is reading all the modern philosophers as searchingly and sympathetically as he has done. And this is what I mean 説 that all modern philosophy starts with a つまずくing-封鎖する. It is surely not too much to say that there seems to be a 新たな展開, in 説 that contraries are not 相いれない; or that a thing can "be" intelligible and not as yet "be" at all.
Against all this the philosophy of St. Thomas stands 設立するd on the 全世界の／万国共通の ありふれた 有罪の判決 that eggs are eggs. The Hegelian may say that an egg is really a 女／おっせかい屋, because it is a part of an endless 過程 of Becoming; the Berkeleian may 持つ／拘留する that poached eggs only 存在する as a dream 存在するs; since it is やめる as 平易な to call the dream the 原因（となる） of the eggs as the eggs the 原因（となる） of the dream; the Pragmatist may believe that we get the best out of 緊急発進するd eggs by forgetting that they ever were eggs, and only remembering the 緊急発進する. But no pupil of St. Thomas needs to addle his brains in order adequately to addle his eggs; to put his 長，率いる at any peculiar angle in looking at eggs, or squinting at eggs, or winking the other 注目する，もくろむ ーするために see a new simplification of eggs. The Thomist stands in the 幅の広い daylight of the brotherhood of men, in their ありふれた consciousness that eggs are not 女／おっせかい屋s or dreams or mere practical 仮定／引き受けることs; but things attested by the 当局 of the Senses, which is from God.
Thus, even those who 高く評価する／（相場などが）上がる the metaphysical depth of Thomism in other 事柄s have 表明するd surprise that he does not 取引，協定 at all with what many now think the main metaphysical question; whether we can 証明する that the 最初の／主要な 行為／法令／行動する of 承認 of any reality is real. The answer is that St. Thomas recognised 即時に, what so many modern sceptics have begun to 嫌疑者，容疑者／疑う rather laboriously; that a man must either answer that question in the affirmative, or else never answer any question, never ask any question, never even 存在する intellectually, to answer or to ask. I suppose it is true in a sense that a man can be a 根底となる sceptic, but he cannot be anything else: certainly not even a defender of 根底となる scepticism. If a man feels that all the movements of his own mind are meaningless, then his mind is meaningless, and he is meaningless; and it does not mean anything to 試みる／企てる to discover his meaning. Most 根底となる sceptics appear to 生き残る, because they are not 終始一貫して 懐疑的な and not at all 根底となる. They will first 否定する everything and then 収容する／認める something, if for the sake of argument—or often rather of attack without argument. I saw an almost startling example of this 必須の frivolity in a professor of final scepticism, in a paper the other day. A man wrote to say that he 受託するd nothing but Solipsism, and 追加するd that he had often wondered it was not a more ありふれた philosophy. Now Solipsism 簡単に means that a man believes in his own 存在, but not in anybody or anything else. And it never struck this simple sophist, that if his philosophy was true, there 明白に were no other philosophers to profess it.
To this question "Is there anything?" St. Thomas begins by answering "Yes"; if he began by answering "No", it would not be the beginning, but the end. That is what some of us call ありふれた sense. Either there is no philosophy, no philosophers, no thinkers, no thought, no anything; or else there is a real 橋（渡しをする） between the mind and reality. But he is 現実に いっそう少なく exacting than many thinkers, much いっそう少なく so than most rationalist and materialist thinkers, as to what that first step 伴う／関わるs; he is content, as we shall see, to say that it 伴う／関わるs the 承認 of Ens or 存在 as something definitely beyond ourselves. Ens is Ens: Eggs are eggs, and it is not tenable that all eggs were 設立する in a 損なう's nest.
Needless to say, I am not so silly as to 示唆する that all the writings of St. Thomas are simple and straightforward; in the sense of 存在 平易な to understand. There are passages I do not in the least understand myself; there are passages that puzzle much more learned and 論理（学）の philosophers than I am; there are passages about which the greatest Thomists still 異なる and 論争. But that is a question of a thing 存在 hard to read or understand: not hard to 受託する when understood. That is a mere 事柄 of "The Cat sat on the Mat" 存在 written in Chinese characters: or "Mary had a Little Lamb" in Egyptian hieroglyphics. The only point I am 強調する／ストレスing here is that Aquinas is almost always on the 味方する of 簡単, and supports the ordinary man's 受託 of ordinary truisms. For instance, one of the most obscure passages, in my very 不十分な judgment, is that in which he explains how the mind is 確かな of an 外部の 反対する and not 単に of an impression of that 反対する; and yet 明らかに reaches it through a 概念, though not 単に through an impression. But the only point here is that he does explain that the mind is 確かな of an 外部の 反対する. It is enough for this 目的 that his 結論 is what is called the 結論 of ありふれた sense; that it is his 目的 to 正当化する ありふれた sense; even though he 正当化するs it in a passage which happens to be one of rather uncommon subtlety. The problem of later philosophers is that their 結論 is as dark as their demonstration; or that they bring out a result of which the result is 大混乱.
Unfortunately, between the man in the street and the Angel of the Schools, there stands at this moment a very high brick 塀で囲む, with spikes on the 最高の，を越す, separating two men who in many ways stand for the same thing. The 塀で囲む is almost a historical 事故; at least it was built a very long time ago, for 推論する／理由s that need not 影響する／感情 the needs of normal men today; least of all the greatest need of normal men; which is for a normal philosophy. The first difficulty is 単に a difference of form; not in the 中世 but in the modern sense. There is first a simple 障害 of language; there is then a rather more subtle 障害 of 論理（学）の method. But the language itself counts for a 広大な／多数の／重要な 取引，協定; even when it is translated, it is still a foreign language; and it is, like other foreign languages, very often translated wrong. As with every other literature from another age or country, it carried with it an atmosphere which is beyond the mere translation of words, as they are translated in a traveller's phrase-調書をとる／予約する. For instance, the whole system of St. Thomas hangs on one 抱擁する and yet simple idea; which does 現実に cover everything there is, and even everything that could かもしれない be. He 代表するs this cosmic conception by the word Ens; and anybody who can read any Latin at all, however rudely, feels it to be the apt and fitting word; 正確に／まさに as he feels it in a French word in a piece of good French prose. It ought to be a 事柄 of logic; but it is also a 事柄 of language.
Unfortunately there is no 満足させるing translation of the word Ens. The difficulty is rather 言葉の than 論理（学）の, but it is practical. I mean that when the 翻訳家 says in English '存在', we are aware of a rather different atmosphere. Atmosphere ought not to 影響する／感情 these 絶対のs of the intellect; but it does. The new psychologists, who are almost 熱望して at war with 推論する／理由, never tire of telling us that the very 条件 we use are coloured by our subconsciousness, with something we meant to 除外する from our consciousness. And one need not be so idealistically irrational as a modern psychologist, ーするために 収容する／認める that the very 形態／調整 and sound of words do make a difference, even in the baldest prose, as they do in the most beautiful poetry. We cannot やめる 妨げる the imagination from remembering irrelevant 協会s even in the abstract sciences like mathematics. Jones Minimus, hustled from history to geometry, may for an instant connect the Angles of the isosceles triangle with the Angles of the Anglo-Saxon Chronicle; and even the 円熟した mathematician, if he is as mad as the psychoanalyst hopes, may have in the roots of his subconscious mind something 構成要素 in his idea of a root. Now it unfortunately happens that the word '存在', as it comes to a modern Englishman, through modern 協会s, has a sort of 煙霧のかかった atmosphere that is not in the short and sharp Latin word. Perhaps it reminds him of fantastic professors in fiction, who wave their 手渡すs and say, "Thus do we 開始する to the ineffable 高さs of pure and radiant 存在:" or, worse still, of actual professors in real life, who say, "All 存在 is Becoming; and is but the 進化 of Not-存在 by the 法律 of its 存在." Perhaps it only reminds him of romantic rhapsodies in old love stories; "Beautiful and adorable 存在, light and breath of my very 存在". Anyhow it has a wild and woolly sort of sound; as if only very vague people used it; or as if it might mean all sorts of different things.
Now the Latin word Ens has a sound like the English word End. It is final and even abrupt; it is nothing except itself. There was once a silly gibe against Scholastics like Aquinas, that they discussed whether angels could stand on the point of a needle. It is at least 確かな that this first word of Aquinas is as sharp as the point of a pin. For that also is, in an almost ideal sense, an End. But when we say that St. Thomas Aquinas is 関心d fundamentally with the idea of 存在, we must not 収容する／認める any of the cloudier generalisations that we may have grown used to, or even grown tired of, in the sort of idealistic 令状ing that is rather rhetoric than philosophy. Rhetoric is a very 罰金 thing in its place, as a 中世 scholar would have willingly agreed, as he taught it along with logic in the schools; but St. Thomas Aquinas himself is not at all rhetorical. Perhaps he is hardly even 十分に rhetorical. There are any number of purple patches in Augustine; but there are no purple patches in Aquinas. He did on 確かな 限定された occasions 減少（する） into poetry; but he very seldom dropped into oratory. And so little was he in touch with some modern 傾向s, that whenever he did 令状 poetry, he 現実に put it into poems. There is another 味方する to this, to be 公式文書，認めるd later. He very 特に 所有するd the philosophy that 奮起させるs poetry; as he did so 大部分は 奮起させる Dante's poetry. And poetry without philosophy has only inspiration, or, in vulgar language, only 勝利，勝つd. He had, so to speak, the imagination without the imagery. And even this is perhaps too 広範囲にわたる. There is an image of his, that is true poetry 同様に as true philosophy; about the tree of life 屈服するing 負かす／撃墜する with a 抱擁する humility, because of the very 負担 of its living fruitfulness; a thing Dante might have 述べるd so as to 圧倒する us with the tremendous twilight and almost 麻薬 us with the divine fruit. But 普通は, we may say that his words are 簡潔な／要約する even when his 調書をとる／予約するs are long. I have taken the example of the word Ens, 正確に because it is one of the 事例／患者s in which Latin is plainer than plain English. And his style, unlike that of St. Augustine and many カトリック教徒 Doctors, is always a penny plain rather than twopence coloured. It is often difficult to understand, 簡単に because the 支配するs are so difficult that hardly any mind, except one like his own, can fully understand them. But he never darkens it by using words without knowledge, or even more legitimately, by using words belonging only to imagination or intuition. So far as his method is 関心d, he is perhaps the one real Rationalist の中で all the children of men.
This brings us to the other difficulty; that of 論理（学）の method. I have never understood why there is supposed to be something crabbed or antique about a syllogism; still いっそう少なく can I understand what anybody means by talking as if induction had somehow taken the place of deduction. The whole point of deduction is that true 前提s produce a true 結論. What is called induction seems 簡単に to mean collecting a larger number of true 前提s, or perhaps, in some physical 事柄s, taking rather more trouble to see that they are true. It may be a fact that a modern man can get more out of a 広大な／多数の／重要な many 前提s, 関心ing microbes or asteroids than a 中世 man could get out of a very few 前提s about salamanders and unicorns. But the 過程 of deduction from the data is the same for the modern mind as for the 中世 mind; and what is pompously called induction is 簡単に collecting more of the data. And Aristotle or Aquinas, or anybody in his five wits, would of course agree that the 結論 could only be true if the 前提s were true; and that the more true 前提s there were the better. It was the misfortune of 中世 culture that there were not enough true 前提s, 借りがあるing to the rather ruder 条件s of travel or 実験. But however perfect were the 条件s of travel or 実験, they could only produce 前提s; it would still be necessary to deduce 結論s. But many modern people talk as if what they call induction were some 魔法 way of reaching a 結論, without using any of those horrid old syllogisms. But induction does not lead us to a 結論. Induction only leads us to a deduction. Unless the last three syllogistic steps are all 権利, the 結論 is all wrong. Thus, the 広大な／多数の／重要な nineteenth century men of science, whom I was brought up to 深い尊敬の念を抱く ("受託するing the 結論s of science", it was always called), went out and closely 検査／視察するd the 空気／公表する and the earth, the 化学製品s and the gases, doubtless more closely than Aristotle or Aquinas, and then （機の）カム 支援する and 具体的に表現するd their final 結論 in a syllogism. "All 事柄 is made of microscopic little knobs which are indivisible. My 団体／死体 is made of 事柄. Therefore my 団体／死体 is made of microscopic little knobs which are indivisible." They were not wrong in the form of their 推論する／理由ing; because it is the only way to 推論する／理由. In this world there is nothing except a syllogism—and a fallacy. But of course these modern men knew, as the 中世 men knew, that their 結論s would not be true unless their 前提s were true. And that is where the trouble began. For the men of science, or their sons and 甥s, went out and took another look at the knobby nature of 事柄; and were surprised to find that it was not knobby at all. So they （機の）カム 支援する and 完全にするd the 過程 with their syllogism; "All 事柄 is made of whirling 陽子s and 電子s. My 団体／死体 is made of 事柄. Therefore my 団体／死体 is made of whirling 陽子s and 電子s." And that again is a good syllogism; though they may have to look at 事柄 once or twice more, before we know whether it is a true 前提 and a true 結論. But in the final 過程 of truth there is nothing else except a good syllogism. The only other thing is a bad syllogism; as in the familiar 流行の／上流の 形態／調整; "All 事柄 is made of 陽子s and 電子s. I should very much like to think that mind is much the same as 事柄. So I will 発表する, through the microphone or the megaphone, that my mind is made of 陽子s and 電子s." But that is not induction; it is only a very bad 失敗 in deduction. That is not another or new way of thinking; it is only 中止するing to think.
What is really meant, and what is much more reasonable, is that the old syllogists いつかs 始める，決める out the syllogism at length; and certainly that is not always necessary. A man can run 負かす／撃墜する the three steps much more quickly than that; but a man cannot run 負かす／撃墜する the three steps if they are not there. If he does, he will break his neck, as if he walked out of a fourth-story window. The truth about this 誤った antithesis of induction and deduction is 簡単に this; that as 前提s or data 蓄積するd, the 強調 and 詳細（に述べる） was 転換d to them, from the final deduction to which they lead. But they did lead to a final deduction; or else they led to nothing. The logician had so much to say about 電子s or microbes that he dwelt most on these data and 縮めるd or assumed his ultimate syllogism. But if he 推論する／理由d rightly, however 速く, he 推論する／理由d syllogistically.
As a 事柄 of fact, Aquinas does not usually argue in syllogisms; though he always argues syllogistically. I mean he does not 始める，決める out all the steps of the logic in each 事例／患者; the legend that he does so is part of that loose and 大部分は unverified legend of the Renaissance; that the Schoolmen were all crabbed and mechanical 中世 bores. But he does argue with a 確かな 緊縮, and disdain of ornament, which may make him seem monotonous to anyone 特に 捜し出すing the modern forms of wit or fancy. But all this has nothing to do with the question asked at the beginning of this 一時期／支部 and needing to be answered at the end of it; the question of what he is arguing for. In that 尊敬（する）・点 it can be repeated, most emphatically, that he is arguing for ありふれた sense. He is arguing for a ありふれた sense which would even now commend itself to most of the ありふれた people. He is arguing for the popular proverbs that seeing is believing; that the proof of the pudding is in the eating; that a man cannot jump 負かす／撃墜する his own throat or 否定する the fact of his own 存在. He often 持続するs the 見解（をとる） by the use of abstractions; but the abstractions are no more abstract than Energy or 進化 or Space-Time; and they do not land us, as the others often do, in hopeless contradictions about ありふれた life. The Pragmatist 始める，決めるs out to be practical, but his practicality turns out to be 完全に theoretical. The Thomist begins by 存在 theoretical, but his theory turns out to be 完全に practical. That is why a 広大な／多数の／重要な part of the world is returning to it today.
Finally, there is some real difficulty in the fact of a foreign language; apart from the ordinary fact of the Latin language. Modern philosophical terminology is not always 正確に／まさに 同一の with plain English; and 中世 philosophical terminology is not at all 同一の even with modern philosophical terminology. It is not really very difficult to learn the meaning of the main 条件; but their 中世 meaning is いつかs the exact opposite of their modern meaning. The obvious example is in the pivotal word "form". We say nowadays, "I wrote a formal 陳謝 to the Dean", or "The 訴訟／進行s when we 負傷させる up the Tip-Cat Club were 純粋に formal." But we mean that they were 純粋に fictitious; and St. Thomas, had he been a member of the Tip-Cat Club, would have meant just the opposite. He would have meant that the 訴訟／進行s dealt with the very heart and soul and secret of the whole 存在 of the Tip-Cat Club; and that the 陳謝 to the Dean was so essentially apologetic that it tore the very heart out in 涙／ほころびs of true contrition. For "formal" in Thomist language means actual, or 所有するing the real 決定的な 質 that makes a thing itself. 概略で when he 述べるs a thing as made out of Form and 事柄, he very rightly recognises that 事柄 is the more mysterious and 不明確な／無期限の and featureless element; and that what stamps anything with its own 身元 is its Form. 事柄, so to speak, is not so much the solid as the liquid or gaseous thing in the cosmos: and in this most modern scientists are beginning to agree with him. But the form is the fact; it is that which makes a brick a brick, and a 破産した／（警察が）手入れする a 破産した／（警察が）手入れする, and not the shapeless and trampled clay of which either may be made. The 石／投石する that broke a statuette, in some Gothic niche, might have been itself a statuette; and under 化学分析, the statuette is only a 石／投石する. But such a 化学分析 is 完全に 誤った as a philosophical 分析. The reality, the thing that makes the two things real, is in the idea of the image and in the idea of the image-breaker. This is only a passing example of the mere idiom of the Thomist terminology; but it is not a bad prefatory 見本／標本 of the truth of Thomist thought. Every artist knows that the form is not superficial but 根底となる; that the form is the 創立／基礎. Every sculptor knows that the form of the statue is not the outside of the statue, but rather the inside of the statue; even in the sense of the inside of the sculptor. Every poet knows that the sonnet-form is not only the form of the poem; but the poem. No modern critic who does not understand what the 中世 Schoolman meant by form can 会合，会う the Schoolman as an 知識人 equal.
It is a pity that the word Anthropology has been degraded to the 熟考する／考慮する of Anthropoids. It is now incurably associated with squabbles between 先史の professors (in more senses than one) about whether a 半導体素子 of 石／投石する is the tooth of a man or an ape; いつかs settled as in that famous 事例／患者, when it was 設立する to be the tooth of a pig. It is very 権利 that there should be a 純粋に physical science of such things; but the 指名する 一般的に used might 井戸／弁護士席, by analogy, have been 献身的な to things not only wider and deeper, but rather more 関連した. Just as, in America, the new Humanists have pointed out to the old 人道的なs that their humanitarianism has been 大部分は concentrated on things that are not 特に human, such as physical 条件s, appetites, 経済的な needs, 環境 and so on— so in practice those who are called Anthropologists have to 狭くする their minds to the materialistic things that are not 顕著に anthropic. They have to 追跡（する） through history and pre-history something which emphatically is not Homo Sapiens, but is always in fact regarded as Simius Insipiens. Homo Sapiens can only be considered in relation to Sapientia and only a 調書をとる／予約する like that of St. Thomas is really 充てるd to the intrinsic idea of Sapientia. In short, there せねばならない be a real 熟考する／考慮する called Anthropology corresponding to Theology. In this sense St. Thomas Aquinas, perhaps more than he is anything else, is a 広大な／多数の／重要な anthropologist.
I apologise for the 開始 words of this 一時期／支部 to all those excellent and 著名な men of science, who are engaged in the real 熟考する／考慮する of humanity in its relation to biology. But I rather fancy that they will be the last to 否定する that there has been a somewhat disproportionate disposition, in popular science, to turn the 熟考する／考慮する of human 存在s into the 熟考する／考慮する of savages. And savagery is not history; it is either the beginning of history or the end of it. I 嫌疑者，容疑者／疑う that the greatest scientists would agree that only too many professors have thus been lost in the bush or the ジャングル; professors who 手配中の，お尋ね者 to 熟考する／考慮する anthropology and never got any その上の than anthropophagy. But I have a particular 推論する／理由 for prefacing this suggestion of a higher anthropology by an 陳謝 to any 本物の biologists who might seem to be 含むd, but are certainly not 含むd, in a 抗議する against cheap popular science. For the first thing to be said about St. Thomas as an anthropologist, is that he is really remarkably like the best sort of modern 生物学の anthropologist; of the sort who would call themselves Agnostics. This fact is so sharp and 決定的な a turning point in history, that the history really needs to be 解任するd and 記録，記録的な／記録するd.
St. Thomas Aquinas closely 似ているs the 広大な／多数の／重要な Professor Huxley, the Agnostic who invented the word Agnosticism. He is like him in his way of starting the argument, and he is unlike everybody else, before and after, until the Huxleyan age. He 可決する・採択するs almost literally the Huxleyan 鮮明度／定義 of the Agnostic method; "To follow 推論する／理由 as far as it will go"; the only question is—where does it go? He lays 負かす／撃墜する the almost startlingly modern or materialist 声明; "Every thing that is in the intellect has been in the senses". This is where he began, as much as any modern man of science, nay, as much as any modern materialist who can now hardly be called a man of science; at the very opposite end of enquiry from that of the mere mystic. The Platonists, or at least the Neo-Platonists, all tended to the 見解（をとる） that the mind was lit 完全に from within; St. Thomas 主張するd that it was lit by five windows, that we call the windows of the senses. But he 手配中の，お尋ね者 the light from without to 向こうずね on what was within. He 手配中の，お尋ね者 to 熟考する／考慮する the nature of Man, and not 単に of such moss and mushrooms as he might see through the window, and which he valued as the first enlightening experience of man. And starting from this point, he proceeds to climb the House of Man, step by step and story by story, until he has come out on the highest tower and beheld the largest 見通し.
In other words, he is an anthropologist, with a 完全にする theory of Man, 権利 or wrong. Now the modern Anthropologists, who called themselves Agnostics, 完全に failed to be Anthropologists at all. Under their 制限s, they could not get a 完全にする theory of Man, let alone a 完全にする theory of nature. They began by 判決，裁定 out something which they called the Unknowable. The incomprehensibility was almost comprehensible, if we could really understand the Unknowable in the sense of the Ultimate. But it 速く became 明らかな that all sorts of things were Unknowable, which were 正確に／まさに the things that a man has got to know. It is necessary to know whether he is responsible or irresponsible, perfect or imperfect, perfectible or unperfectible, mortal or immortal, doomed or 解放する／自由な, not ーするために understand God, but in order to understand Man. Nothing that leaves these things under a cloud of 宗教的な 疑問 can かもしれない pretend to be a Science of Man; it 縮むs from anthropology as 完全に as from theology. Has a man 解放する／自由な will; or is his sense of choice an illusion? Has he a 良心, or has his 良心 any 当局; or is it only the prejudice of the 部族の past? Is there real hope of settling these things by human 推論する／理由; and has that any 当局? Is he to regard death as final; and is he to regard miraculous help as possible? Now it is all nonsense to say that these are unknowable in any remote sense, like the distinction between the Cherubim and the Seraphim, or the 行列 of the 宗教上の Ghost. The Schoolmen may have 発射 too far beyond our 限界s in 追求するing the Cherubim and Seraphim. But in asking whether a man can choose or whether a man will die, they were asking ordinary questions in natural history; like whether a cat can scratch or whether a dog can smell. Nothing calling itself a 完全にする Science of Man can shirk them. And the 広大な／多数の／重要な Agnostics did shirk them. They may have said they had no 科学の 証拠; in that 事例／患者 they failed to produce even a 科学の hypothesis. What they 一般に did produce was a wildly unscientific contradiction. Most Monist moralists 簡単に said that Man has no choice; but he must think and 行為／法令／行動する heroically as if he had. Huxley made morality, and even Victorian morality, in the exact sense, supernatural. He said it had 独断的な 権利s above nature; a sort of theology without theism.
I do not know for 確かな why St. Thomas was called the Angelic Doctor: whether it was that he had an angelic temper, or the intellectuality of an Angel; or whether there was a later legend that he concentrated on Angels—特に on the points of needles. If so, I do not やめる understand how this idea arose; history has many examples of an irritating habit of labelling somebody in 関係 with something, as if he never did any thing else. Who was it who began the inane habit of referring to Dr. Johnson as "our lexicographer"; as if he never did anything but 令状 a dictionary? Why do most people 主張する on 会合 the large and far-reaching mind of Pascal at its very narrowest point: the point at which it was sharpened into a spike by the spite of the Jansenists against the Jesuits? It is just possible, for all I know, that this labelling of Aquinas as a specialist was an obscure 価値低下 of him as a universalist. For that is a very ありふれた trick for the belittling of literary or 科学の men. St. Thomas must have made a 確かな number of enemies, though he hardly ever 扱う／治療するd them as enemies. Unfortunately, good temper is いつかs more irritating than bad temper. And he had, after all, done a 広大な／多数の／重要な 取引，協定 of 損失, as many 中世 men would have thought; and, what is more curious, a 広大な／多数の／重要な 取引，協定 of 損失 to both 味方するs. He had been a revolutionist against Augustine and a traditionalist against Averrhoes. He might appear to some to have tried to 難破させる that 古代の beauty of the city of God, which bore some resemblance to the 共和国 of Plato. He might appear to others to have （打撃，刑罰などを）与えるd a blow on the 前進するing and levelling 軍隊s of Islam, as 劇の as that of Godfrey 嵐／襲撃するing Jerusalem. It is possible that these enemies, by wax of damning with faint 賞賛する, talked about his very respectable little work on Angels: as a man might say that Darwin was really reliable when 令状ing on 珊瑚-insects; or that some of Milton's Latin poems were very creditable indeed. But this is only a conjecture, and many other conjectures are possible. And I am 性質の／したい気がして to think that St. Thomas really was rather 特に 利益／興味d in the nature of Angels, for the same 推論する／理由 that made him even more 利益／興味d in the nature of Men. It was a part of that strong personal 利益／興味 in things subordinate and semidependent, which runs through his whole system: a 階層制度 of higher and lower liberties. He was 利益／興味d in the problem of the Angel, as he was 利益／興味d in the problem of the Man, because it was a problem; and 特に because it was a problem of an 中間の creature. I do not pretend to 取引，協定 here with this mysterious 質, as he conceives it to 存在する in that inscrutable 知識人 存在, who is いっそう少なく than God but more than Man. But it was this 質 of a link in the chain, or a rung in the ladder, which おもに 関心d the theologian, in developing his own particular theory of degrees. Above all, it is this which 主として moves him, when he finds so fascinating the central mystery of Man. And for him the point is always that Man is not a balloon going up into the sky nor a mole burrowing 単に in the earth; but rather a thing like a tree, whose roots are fed from the earth, while its highest 支店s seem to rise almost to the 星／主役にするs.
I have pointed out that mere modern 解放する／自由な-thought has left everything in a 霧, 含むing itself. The 主張 that thought is 解放する／自由な led first to the 否定 that will is 解放する／自由な; but even about that there was no real 決意 の中で the Determinists. In practice, they told men that they must 扱う／治療する their will as 解放する／自由な though it was not 解放する／自由な. In other words, Man must live a 二塁打 life; which is 正確に／まさに the old heresy of Siger of Brabant about the 二塁打 Mind. In other words, the nineteenth century left everything in 大混乱: and the importance of Thomism to the twentieth century is that it may give us 支援する a cosmos. We can give here only the rudest sketch of how Aquinas, like the Agnostics, beginning in the cosmic cellars, yet climbed to the cosmic towers.
Without pretending to （期間が）わたる within such 限界s the 必須の Thomist idea, I may be 許すd to throw out a sort of rough 見解／翻訳／版 of the 根底となる question, which I think I have known myself, consciously or unconsciously since my childhood. When a child looks out of the nursery window and sees anything, say the green lawn of the garden, what does he 現実に know; or does he know anything? There are all sorts of nursery games of 消極的な philosophy played 一連の会議、交渉／完成する this question. A brilliant Victorian scientist delighted in 宣言するing that the child does not see any grass at all; but only a sort of green もや 反映するd in a tiny mirror of the human 注目する，もくろむ. This piece of rationalism has always struck me as almost insanely irrational. If he is not sure of the 存在 of the grass, which he sees through the glass of a window, how on earth can he be sure of the 存在 of the retina, which he sees through the glass of a microscope? If sight deceives, why can it not go on deceiving? Men of another school answer that grass is a mere green impression on the mind; and that he can be sure of nothing except the mind. They 宣言する that he can only be conscious of his own consciousness; which happens to be the one thing that we know the child is not conscious of at all. In that sense, it would be far truer to say that there is grass and no child, than to say that there is a conscious child but no grass. St. Thomas Aquinas, suddenly 介入するing in this nursery quarrel, says emphatically that the child is aware of Ens. Long before he knows that grass is grass, or self is self, he knows that something is something. Perhaps it would be best to say very emphatically (with a blow on the （米）棚上げする／（英）提議する), "There is an Is". That is as much monkish credulity as St. Thomas asks of us at the start. Very few unbelievers start by asking us to believe so little. And yet, upon this sharp pin-point of reality, he 後部s by long 論理（学）の 過程s that have never really been 首尾よく overthrown, the whole cosmic system of Christendom.
Thus, Aquinas 主張するs very profoundly but very 事実上, that there 即時に enters, with this idea of affirmation the idea of contradiction. It is 即時に 明らかな, even to the child, that there cannot be both affirmation and contradiction. Whatever you call the thing he sees, a moon or a しん気楼 or a sensation or a 明言する／公表する of consciousness, when he sees it, he knows it is not true that he does not see it. Or whatever you call what he is supposed to be doing, seeing or dreaming or 存在 conscious of an impression, he knows that if he is doing it, it is a 嘘（をつく） to say he is not doing it. Therefore there has already entered something beyond even the first fact of 存在; there follows it like its 影をつくる／尾行する the first 根底となる creed or commandment, that a thing cannot be and not be. Henceforth, in ありふれた or popular language, there is a 誤った and true. I say in popular language, because Aquinas is nowhere more subtle than in pointing out that 存在 is not 厳密に the same as truth; seeing truth must mean the 評価 of 存在 by some mind 有能な of 高く評価する／（相場などが）上がるing it. But in a general sense there has entered that primeval world of pure actuality, the 分割 and 窮地 that brings the ultimate sort of war into the world; the everlasting duel between Yes and No. This is the 窮地 that many sceptics have darkened the universe and 解散させるd the mind 単独で ーするために escape. They are those who 持続する that there is something that is both Yes and No. I do not know whether they pronounce it Yo.
The next step に引き続いて on this 受託 of actuality or certainty, or whatever we call it in popular language, is much more difficult to explain in that language. But it 代表するs 正確に／まさに the point at which nearly all other systems go wrong, and in taking the third step abandon the first. Aquinas has 断言するd that our first sense of fact is a fact; and he cannot go 支援する on it without falsehood. But when we come to look at the fact or facts, as we know them, we 観察する that they have a rather queer character; which has made many moderns grow strangely and restlessly 懐疑的な about them. For instance, they are 大部分は in a 明言する／公表する of change, from 存在 one thing to 存在 another; or their 質s are 親族 to other things; or they appear to move incessantly; or they appear to 消える 完全に. At this point, as I say, many 下落するs lose 持つ／拘留する of the first 原則 of reality, which they would 譲歩する at first; and 落ちる 支援する on 説 that there is nothing except change; or nothing except comparison; or nothing except flux; or in 影響 that there is nothing at all. Aquinas turns the whole argument the other way, keeping in line with his first realisation of reality. There is no 疑問 about the 存在 of 存在, even if it does いつかs look like becoming; that is because what we see is not the fullness of 存在; or (to continue a sort of colloquial slang) we never see 存在 存在 as much as it can. Ice is melted into 冷淡な water and 冷淡な water is heated into hot water; it cannot be all three at once. But this does not make water unreal or even 親族; it only means that its 存在 is 限られた／立憲的な to 存在 one thing at a time. But the fullness of 存在 is everything that it can be; and without it the lesser or approximate forms of 存在 cannot be explained as anything; unless they are explained away as nothing.
This 天然のまま 輪郭（を描く） can only at the best be historical rather than philosophical. It is impossible to compress into it the metaphysical proofs of such an idea; 特に in the 中世 metaphysical language. But this distinction in philosophy is tremendous as a turning point in history. Most thinkers, on realising the 明らかな mutability of 存在, have really forgotten their own realisation of the 存在, and believed only in the mutability. They cannot even say that a thing changes into another thing; for them there is no instant in the 過程 at which it is a thing at all. It is only a change. It would be more 論理（学）の to call it nothing changing into nothing, than to say (on these 原則s) that there ever was or will be a moment when the thing is itself. St. Thomas 持続するs that the ordinary thing at any moment is something; but it is not everything that it could be. There is a fullness of 存在, in which it could be everything that it can be. Thus, while most 下落するs come at last to nothing but naked change, he comes to the ultimate thing that is unchangeable, because it is all the other things at once. While they 述べる a change which is really a change in nothing, he 述べるs a changelessness which 含むs the changes of everything. Things change because they are not 完全にする; but their reality can only be explained as part of something that is 完全にする. It is God.
歴史的に, at least, it was 一連の会議、交渉／完成する this sharp and crooked corner that all the sophists have followed each other while the 広大な／多数の／重要な Schoolman went up the high road of experience and 拡大; to the beholding of cities, to the building of cities. They all failed at this 早期に 行う／開催する／段階 because, in the words of the old game, they took away the number they first thought of. The 承認 of something, of a thing or things, is the first 行為／法令／行動する of the intellect. But because the examination of a thing shows it is not a 直す／買収する，八百長をするd or final thing, they inferred that there is nothing 直す／買収する，八百長をするd or final. Thus, in さまざまな ways, they all began to see a thing as something thinner than a thing; a wave; a 証拠不十分; an abstract 不安定. St. Thomas, to use the same rude 人物／姿／数字, saw a thing that was 厚い than a thing; that was even more solid than the solid but 第２位 facts he had started by admitting as facts. Since we know them to be real, any elusive or bewildering element in their reality cannot really be unreality; and must be 単に their relation to the real reality. A hundred human philosophies, 範囲ing over the earth from Nominalism to Nirvana and Maya, from formless 進化 to mindless quietism, all come from this first break in the Thomist chain; the notion that, because what we see does not 満足させる us or explain itself, it is not even what we see. That cosmos is a contradiction ーに関して／ーの点でs and strangles itself; but Thomism 削減（する）s itself 解放する／自由な. The defect we see, in what is, is 簡単に that it is not all that is. God is more actual even than Man; more actual even than 事柄; for God with all His 力／強力にするs at every instant is immortally in 活動／戦闘.
A cosmic comedy of a very curious sort occurred recently; 伴う／関わるing the 見解（をとる）s of very brilliant men, such as Mr. Bernard Shaw and the Dean of St. Paul's. 簡潔に, freethinkers of many sorts had often said they had no need of a 創造, because the cosmos had always 存在するd and always would 存在する. Mr. Bernard Shaw said he had become an atheist because the universe had gone on making itself from the beginning or without a beginning; Dean Inge later 陳列する，発揮するd びっくり仰天 at the very idea that the universe could have an end. Most modern Christians, living by tradition where 中世 Christians could live by logic or 推論する／理由, ばく然と felt that it was a dreadful idea to 奪う them of the Day of Judgment. Most modern agnostics (who are delighted to have their ideas called dreadful) cried out all the more, with one （許可，名誉などを）与える, that the self-producing, self-existent, truly 科学の universe had never needed to have a beginning and could not come to an end. At this very instant, やめる suddenly, like the look-out man on a ship who shouts a 警告 about a 激しく揺する, the real man of science, the 専門家 who was 診察するing the facts, 発表するd in a loud 発言する／表明する that the universe was coming to an end. He had not been listening, of course, to the talk of the amateurs; he had been 現実に 診察するing the texture of 事柄; and he said it was 崩壊するing: the world was 明らかに blowing itself up by a 漸進的な 爆発 called energy; the whole 商売／仕事 would certainly have an end and had 推定では had a beginning. This was very shocking indeed; not to the 正統派の, but rather 特に to the unorthodox; who are rather more easily shocked. Dean Inge, who had been lecturing the 正統派の for years on their 厳しい 義務 of 受託するing all 科学の 発見s, 前向きに／確かに wailed aloud over this truly tactless 科学の 発見; and 事実上 implored the 科学の discoverers to go away and discover something different. It seems almost incredible; but it is a fact that he asked what God would have to amuse Him, if the universe 中止するd. That is a 手段 of how much the modern mind needs Thomas Aquinas. But even without Aquinas, I can hardly conceive any educated man, let alone such a learned man, believing in God at all without assuming that God 含む／封じ込めるs in Himself every perfection 含むing eternal joy; and does not 要求する the solar system to entertain him like a circus.
To step out of these presumptions, prejudices and 私的な 失望s, into the world of St. Thomas, is like escaping from a scuffle in a dark room into the 幅の広い daylight. St. Thomas says, やめる straightforwardly, that he himself believes this world has a beginning and end; because such seems to be the teaching of the Church; the 有効性，効力 of which mystical message to mankind he defends どこかよそで with dozens of やめる different arguments. Anyhow, the Church said the world would end; and 明らかに the Church was 権利; always supposing (as we are always supposed to suppose) that the 最新の men of science are 権利. But Aquinas says he sees no particular 推論する／理由, in 推論する／理由, why this world should not be a world without end; or even without beginning. And he is やめる 確かな that, if it were 完全に without end or beginning, there would still be 正確に／まさに the same 論理（学）の need of a Creator. Anybody who does not see that, he gently 暗示するs, does not really understand what is meant by a Creator.
For what St. Thomas means is not a 中世 picture of an old king; but this second step in the 広大な／多数の／重要な argument about Ens or 存在; the second point which is so 猛烈に difficult to put 正確に in popular language. That is why I have introduced it here in the particular form of the argument that there must be a Creator even if there is no Day of 創造. Looking at 存在 as it is now, as the baby looks at the grass, we see a second thing about it; in やめる popular language, it looks 第２位 and 扶養家族. 存在 存在するs; but it is not 十分に self-existent; and would never become so 単に by going on 存在するing. The same 最初の／主要な sense which tells us it is 存在, tells us that it is not perfect 存在; not 単に imperfect in the popular 議論の的になる sense of 含む／封じ込めるing sin or 悲しみ; but imperfect as 存在; いっそう少なく actual than the actuality it 暗示するs. For instance, its 存在 is often only Becoming; beginning to Be or 中止するing to Be; it 暗示するs a more constant or 完全にする thing of which it gives in itself no example. That is the meaning of that basic 中世 phrase, "Everything that is moving is moved by another"; which, in the （疑いを）晴らす subtlety of St. Thomas, means inexpressibly more than the mere Deistic "somebody 負傷させる up the clock" with which it is probably often confounded. Anyone who thinks 深く，強烈に will see that 動議 has about it an 必須の incompleteness, which approximates to something more 完全にする.
The actual argument is rather technical; and 関心s the fact that potentiality does not explain itself; moreover, in any 事例／患者, 広げるing must be of something 倍のd. 十分である it to say that the mere modern evolutionists, who would ignore the argument do not do so because they have discovered any 欠陥 in the argument; for they have never discovered the argument itself. They do so because they are too shallow to see the 欠陥 in their own argument for the 証拠不十分 of their 論題／論文 is covered by 流行の／上流の phraseology, as the strength of the old 論題／論文 is covered by old-fashioned phraseology. But for those who really think, there is always something really 考えられない about the whole evolutionary cosmos, as they conceive it; because it is something coming out of nothing; an ever-増加するing flood of water 注ぐing out of an empty jug. Those who can 簡単に 受託する that, without even seeing the difficulty, are not likely to go so 深い as Aquinas and see the 解答 of his difficulty. In a word, the world does not explain itself, and cannot do so 単に by continuing to 拡大する itself. But anyhow it is absurd for the Evolutionist to complain that it is 考えられない for an admittedly 考えられない God to make everything out of nothing and then pretend that it is more thinkable that nothing should turn itself into everything.
We have seen that most philosophers 簡単に fail to philosophise about things because they change; they also fail to philosophise about things because they 異なる. We have no space to follow St. Thomas through all these 消極的な heresies; but a word must be said about Nominalism or the 疑問 設立するd on the things that 異なる. Everyone knows that the Nominalist 宣言するd that things 異なる too much to be really 分類するd; so that they are only labelled. Aquinas was a 会社／堅い but 穏健な Realist, and therefore held that there really are general 質s; as that human 存在s are human, まっただ中に other paradoxes. To be an extreme Realist would have taken him too 近づく to 存在 a Platonist. He 認めるd that individuality is real, but said that it coexists with a ありふれた character making some generalisation possible; in fact, as in most things, he said 正確に／まさに what all ありふれた sense would say, if no intelligent 異端者s had ever 乱すd it. にもかかわらず, they still continue to 乱す it. I remember when Mr. H. G. 井戸／弁護士席s had an alarming fit of Nominalist philosophy; and 注ぐd 前へ／外へ 調書をとる／予約する after 調書をとる／予約する to argue that everything is unique and untypical, as that a man is so much an individual that he is not even a man. It is a quaint and almost comic fact, that this 大混乱／混沌とした negation 特に attracts those who are always complaining of social 大混乱, and who 提案する to 取って代わる it by the most 広範囲にわたる social 規則s. It is the very men who say that nothing can be 分類するd, who say that everything must be codified. Thus Mr. Bernard Shaw said that the only golden 支配する is that there is no golden 支配する. He prefers an アイロンをかける 支配する; as in Russia.
But this is only a small inconsistency in some moderns as individuals. There is a much deeper inconsistency in them as 理論家s in relation to the general theory called Creative 進化. They seem to imagine that they 避ける the metaphysical 疑問 about mere change by assuming (it is not very （疑いを）晴らす why) that the change will always be for the better. But the mathematical difficulty of finding a corner in a curve is not altered by turning the chart upside 負かす／撃墜する, and 説 that a downward curve is now an 上向き curve. The point is that there is no point in the curve; no place at which we have a 論理（学）の 権利 to say that the curve has reached its 最高潮, or 明らかにする／漏らすd its origin, or come to its end. It makes no difference that they choose to be cheerful about it, and say, "It is enough that there is always a beyond"; instead of lamenting, like the more 現実主義の poets of the past, over the 悲劇 of mere Mutability. It is not enough that there is always a beyond; because it might be beyond 耐えるing. Indeed the only defence of this 見解（をとる） is that sheer 退屈 is such an agony, that any movement is a 救済. But the truth is that they have never read St. Thomas, or they would find, with no little terror, that they really agree with him. What they really mean is that change is not mere change; but is the 広げるing of something; and if it is thus 広げるd, though the 広げるing takes twelve million years, it must be there already. In other words, they agree with Aquinas that there is everywhere potentiality that has not reached its end in 行為／法令／行動する. But if it is a 限定された potentiality, and if it can only end in a 限定された 行為／法令／行動する, why then there is a 広大な／多数の／重要な 存在, in whom all potentialities already 存在する as a 計画（する） of 活動／戦闘. In other words, it is impossible even to say that the change is for the better, unless the best 存在するs somewhere, both before and after the change. さもなければ it is indeed mere change, as the blankest sceptics or the blackest 悲観論者s would see it. Suppose two 完全に new paths open before the 進歩 of Creative 進化. How is the evolutionist to know which Beyond is the better; unless he 受託するs from the past and 現在の some 基準 of the best? By their superficial theory everything can change; everything can 改善する, even the nature of 改良. But in their 潜水するd ありふれた sense, they do not really think that an ideal of 親切 could change to an ideal of cruelty. It is typical of them that they will いつかs rather timidly use the word 目的; but blush at the very について言及する of the word Person.
St. Thomas is the very 逆転する of anthropomorphic, in spite of his shrewdness as an anthropologist. Some theologians have even （人命などを）奪う，主張するd that he is too much of an agnostic; and has left the nature of God too much of an 知識人 abstraction. But we do not need even St. Thomas, we do not need anything but our own ありふれた sense, to tell us that if there has been from the beginning anything that can かもしれない be called a 目的, it must reside in something that has the 必須の elements of a Person. There cannot be an 意向 hovering in the 空気／公表する all by itself, any more than a memory that nobody remembers or a joke that nobody has made. The only chance for those supporting such suggestions is to take 避難 in blank and bottomless irrationality; and even then it is impossible to 証明する that anybody has any 権利 to be 不当な, if St. Thomas has no 権利 to be reasonable.
In a sketch that 目的（とする）s only at the baldest simplification, this does seem to me the simplest truth about St. Thomas the philosopher. He is one, so to speak, who is faithful to his first love; and it is love at first sight. I mean that he すぐに recognised a real 質 in things; and afterwards resisted all the 崩壊するing 疑問s arising from the nature of those things. That is why I 強調, even in the first few pages, the fact that there is a sort of 純粋に Christian humility and fidelity underlying his philosophic realism. St. Thomas could as truly say, of having seen 単に a stick or a 石／投石する, what St. Paul said of having seen the rending of the secret heavens, "I was not disobedient to the heavenly 見通し". For though the stick or the 石／投石する is an earthly 見通し, it is through them that St. Thomas finds his way to heaven; and the point is that he is obedient to the 見通し; he does not go 支援する on it. Nearly all the other 下落するs who have led or misled mankind do, on one excuse or another, go 支援する on it. They 解散させる the stick or the 石／投石する in 化学製品 解答s of scepticism; either in the medium of mere time and change; or in the difficulties of 分類 of unique 部隊s; or in the difficulty of recognising variety while admitting まとまり. The first of these three is called 審議 about flux or formless 移行; the second is the 審議 about Nominalism and Realism, or the 存在 of general ideas; the third is called the 古代の metaphysical riddle of the One and the Many. But they can all be 減ずるd under a rough image to this same 声明 about St. Thomas. He is still true to the first truth and 辞退するing the first 背信. He will not 否定する what he has seen, though it be a 第２位 and diverse reality. He will not take away the numbers he first thought of, though there may be やめる a number of them.
He has seen grass; and will not say he has not seen grass, because it today is and tomorrow is cast into the oven. That is the 実体 of all scepticism about change, 移行, transformism and the 残り／休憩（する）. He will not say that there is no grass but only growth. If grass grows and withers, it can only mean that it is part of a greater thing, which is even more real; not that the grass is いっそう少なく real than it looks. St. Thomas has a really 論理（学）の 権利 to say, in the words of the modern mystic, A. E.: "I begin by the grass to be bound again to the Lord".
He has seen grass and 穀物; and he will not say that they do not 異なる, because there is something ありふれた to grass and 穀物. Nor will he say that there is nothing ありふれた to grass and 穀物, because they do really 異なる. He will not say, with the extreme Nominalists, that because 穀物 can be differentiated into all sorts of fruitage, or grass trodden into 苦境に陥る with any 肉親，親類d of 少しのd, therefore there can be no 分類 to distinguish 少しのd from わずかな／ほっそりした or to draw a 罰金 distinction between cattle-food and cattle. He will not say with the extreme Platonists, on the other 手渡す, that he saw the perfect fruit in his own 長，率いる by shutting his 注目する，もくろむs, before he saw any difference between 穀物 and grass. He saw one thing and then another thing and then a ありふれた 質; but he does not really pretend that he saw the 質 before the thing.
He has seen grass and gravel; that is to say, he has seen things really different; things not 分類するd together like grass and 穀物s. The first flash of fact shows us a world of really strange things not 単に strange to us, but strange to each other. The separate things need have nothing in ありふれた except 存在. Everything is 存在; but it is not true that everything is まとまり. It is here, as I have said, that St. Thomas does definitely one might say defiantly, part company with the Pantheist and Monist. All things are; but の中で the things that are is the thing called difference, やめる as much as the thing called similarity. And here again we begin to be bound again to the Lord, not only by the universality of grass, but by the incompatibility of grass and gravel. For this world of different and 変化させるd 存在s is 特に the world of the Christian Creator; the world of created things, like things made by an artist; as compared with the world that is only one thing, with a sort of shimmering and 転換ing 隠す of 誤って導くing change; which is the conception of so many of the 古代の 宗教s of Asia and the modern sophistries of Germany. In the 直面する of these, St. Thomas still stands stubborn in the same obstinate 客観的な fidelity. He has seen grass and gravel; and he is not disobedient to the heavenly 見通し.
To sum up; the reality of things, the mutability of things, the 多様制 of things, and all other such things that can be せいにするd to things, is followed carefully by the 中世 philosopher, without losing touch with the 初めの point of the reality. There is no space in this 調書をとる／予約する to 明示する the thousand steps of thought by which he shows that he is 権利. But the point is that, even apart from 存在 権利 he is real. He is a realist in a rather curious sense of his own, which is a third thing, 際立った from the almost contrary 中世 and modern meanings of the word. Even the 疑問s and difficulties about reality have driven him to believe in more reality rather than いっそう少なく. The deceitfulness of things which has had so sad an 影響 on so many 下落するs, has almost a contrary 影響 on this 下落する. If things deceive us, it is by 存在 more real than they seem. As ends in themselves they always deceive us; but as things tending to a greater end, they are even more real than we think them. If they seem to have a 親族 unreality (so to speak) it is because they are 可能性のある and not actual; they are unfulfilled, like packets of seeds or boxes of 花火s. They have it in them to be more real than they are. And there is an upper world of what the Schoolman called Fruition, or Fulfillment, in which all this 親族 相対性 becomes actuality; in which the trees burst into flower or the ロケット／急騰するs into 炎上.
Here I leave the reader, on the very lowest rung of those ladders of logic, by which St. Thomas 包囲するd and 機動力のある the House of Man. It is enough to say that by arguments as honest and laborious, he climbed up to the turrets and talked with angels on the roofs of gold. This is, in a very rude 輪郭（を描く）, his philosophy; it is impossible in such an 輪郭（を描く） to 述べる his theology. Anyone 令状ing so small a 調書をとる／予約する about so big a man, must leave out something. Those who know him best will best understand why, after some かなりの consideration, I have left out the only important thing.
It is often said that St. Thomas, unlike St. Francis, did not 許す in his work the indescribable element of poetry. As, for instance, that there is little 言及／関連 to any 楽しみ in the actual flowers and fruit of natural things, though any 量 of 関心 with the buried roots of nature. And yet I 自白する that, in reading his philosophy, I have a very peculiar and powerful impression analogous to poetry. Curiously enough, it is in some ways more analogous to 絵, and reminds me very much of the 影響 produced by the best of the modern painters, when they throw a strange and almost 天然のまま light upon stark and rectangular 反対するs, or seem to be groping for rather than しっかり掴むing the very 中心存在s of the subconscious mind. It is probably because there is in his work a 質 which is 原始の, in the best sense of a 不正に misused word; but any how, the 楽しみ is definitely not only of the 推論する／理由, but also of the imagination.
Perhaps the impression is connected with the fact that painters を取り引きする things without words. An artist draws やめる 厳粛に the grand curves of a pig; because he is not thinking of the word pig. There is no thinker who is so unmistakably thinking about things and not 存在 misled by the indirect 影響（力） of words, as St. Thomas Aquinas. It is true in that sense that he has not the advantage of words, any more than the disadvantage of words. Here he 異なるs はっきりと, for instance, from St. Augustine who was, の中で other things a wit. He was also a sort of prose poet, with a 力／強力にする over words in their atmospheric and emotional 面; so that his 調書をとる／予約するs abound with beautiful passages that rise in the memory like 緊張するs of music; the illi in vos saeviant; or the unforgettable cry, "Late I have loved thee, O 古代の Beauty!" It is true that there is little or nothing of this 肉親，親類d in St. Thomas; but if he was without the higher uses of the mere 魔法 of words, he was also 解放する／自由な from that 乱用 of it, by mere sentimentalists or self-centred artists, which can become 単に morbid and a very 黒人／ボイコット 魔法 indeed. And truly it is by some such comparison with the 純粋に introspective 知識人, that we may find a hint about the real nature of the thing I 述べる, or rather fail to 述べる; I mean the elemental and 原始の poetry that 向こうずねs through all his thoughts; and 特に through the thought with which all his thinking begins. It is the 激しい rightness of his sense of the relation between the mind and the real thing outside the mind.
That strangeness of things, which is the light in all poetry, and indeed in all art, is really connected with their otherness; or what is called their objectivity. What is subjective must be stale; it is 正確に／まさに what is 客観的な that is in this imaginative manner strange. In this the 広大な／多数の／重要な contemplative is the 完全にする contrary of that 誤った contemplative, the mystic who looks only into his own soul, the selfish artist who 縮むs from the world and lives only in his own mind. によれば St. Thomas, the mind 行為／法令／行動するs 自由に of itself, but its freedom 正確に／まさに consists in finding a way out to liberty and the light of day; to reality and the land of the living. In the subjectivist, the 圧力 of the world 軍隊s the imagination inwards. In the Thomist, the energy of the mind 軍隊s the imagination outwards, but because the images it 捜し出すs are real things. All their romance and glamour, so to speak, lies in the fact that they are real things; things not to be 設立する by 星／主役にするing inwards at the mind. The flower is a 見通し because it is not only a 見通し. Or, if you will, it is a 見通し because it is not a dream. This is for the poet the strangeness of 石／投石するs and trees and solid things; they are strange because they are solid. I am putting it first in the poetical manner, and indeed it needs much more technical subtlety to put it in the philosophical manner. （許可，名誉などを）与えるing to Aquinas, the 反対する becomes a part of the mind; nay, （許可，名誉などを）与えるing to Aquinas, the mind 現実に becomes the 反対する. But, as one commentator acutely puts it, it only becomes the 反対する and does not create the 反対する. In other words, the 反対する is an 反対する; it can and does 存在する outside the mind, or in the absence of the mind. And therefore it 大きくするs the mind of which it becomes a part. The mind 征服する／打ち勝つs a new 州 like an emperor; but only because the mind has answered the bell like a servant. The mind has opened the doors and windows, because it is the natural activity of what is inside the house to find out what is outside the house. If the mind is 十分な to itself, it is insufficient for itself. For this feeding upon fact is itself; as an 組織／臓器 it has an 反対する which is 客観的な; this eating of the strange strong meat of reality.
公式文書，認める how this 見解（をとる） 避けるs both 落し穴s; the 代案／選択肢 abysses of impotence. The mind is not 単に receptive, in the sense that it 吸収するs sensations like so much blotting-paper; on that sort of softness has been based all that 臆病な／卑劣な materialism, which conceives man as wholly servile to his 環境. On the other 手渡す, the mind is not 純粋に creative, in the sense that it paints pictures on the windows and then mistakes them for a landscape outside. But the mind is active, and its activity consists in に引き続いて, so far as the will chooses to follow, the light outside that does really 向こうずね upon real landscapes. That is what gives the indefinably virile and even adventurous 質 to this 見解（をとる） of life; as compared with that which 持つ／拘留するs that 構成要素 inferences 注ぐ in upon an utterly helpless mind, or that which 持つ／拘留するs that psychological 影響（力）s 注ぐ out and create an 完全に baseless phantasmagoria. In other words, the essence of the Thomist ありふれた sense is that two 機関s are at work; reality and the 承認 of reality; and their 会合 is a sort of marriage. Indeed it is very truly a marriage, because it is 実りの多い／有益な; the only philosophy now in the world that really is 実りの多い／有益な. It produces practical results, 正確に because it is the combination of an adventurous mind and a strange fact.
M. Maritain has used an admirable metaphor, in his 調書をとる／予約する Theonas, when he says that the 外部の fact fertilises the 内部の 知能, as the bee fertilises the flower. Anyhow, upon that marriage, or whatever it may be called, the whole system of St. Thomas is 設立するd; God made Man so that he was 有能な of coming in 接触する with reality; and those whom God hath joined, let no man put asunder.
Now, it is worthy of 発言／述べる that it is the only working philosophy. Of nearly all other philosophies it is 厳密に true that their 信奉者s work in spite of them, or do not work at all. No sceptics work sceptically; no fatalists work fatalistically; all without exception work on the 原則 that it is possible to assume what it is not possible to believe. No materialist who thinks his mind was made up for him, by mud and 血 and 遺伝, has any hesitation in making up his mind. No sceptic who believes that truth is subjective has any hesitation about 扱う／治療するing it as 客観的な.
Thus St. Thomas's work has a 建設的な 質 absent from almost all cosmic systems after him. For he is already building a house, while the newer 相場師s are still at the 行う／開催する／段階 of 実験（する）ing the rungs of a ladder, 論証するing the hopeless softness of the unbaked bricks, chemically analysing the spirit in the spirit-level, and 一般に quarrelling about whether they can even make the 道具s that will make the house. Aquinas is whole 知識人 aeons ahead of them, over and above the ありふれた chronological sense of 説 a man is in 前進する of his age; he is ages in 前進する of our age. For he has thrown out a 橋（渡しをする） across the abyss of the first 疑問, and 設立する reality beyond and begun to build on it. Most modern philosophies are not philosophy but philosophic 疑問; that is, 疑問 about whether there can be any philosophy. If we 受託する St. Thomas's 根底となる 行為／法令／行動する or argument in the 受託 of reality, the その上の deductions from it will be 平等に real; they will be things and not words. Unlike Kant and most of the Hegelians, he has a 約束 that is not 単に a 疑問 about 疑問. It is not 単に what is 一般的に called a 約束 about 約束; it is a 約束 about fact. From this point he can go 今後, and deduce and develop and decide, like a man planning a city and sitting in a judgment-seat. But never since that time has any thinking man of that eminence thought that there is any real 証拠 for anything, not even the 証拠 of his senses, that was strong enough to 耐える the 負わせる of a 限定された deduction.
From all this we may easily infer that this philosopher does not 単に touch on social things, or even take them in his stride to spiritual things; though that is always his direction. He takes 持つ／拘留する of them, he has not only a しっかり掴む of them, but a 支配する. As all his 論争s 証明する, he was perhaps a perfect example of the アイロンをかける 手渡す in the velvet glove. He was a man who always turned his 十分な attention to anything; and he seems to 直す／買収する，八百長をする even passing things as they pass. To him even what was momentary was momentous. The reader feels that any small point of 経済的な habit or human 事故 is for the moment almost scorched under the converging rays of a magnifying レンズ. It is impossible to put in these pages a thousandth part of the 決定／判定勝ち（する）s on 詳細（に述べる）s of life that may be 設立する in his work; it would be like reprinting the 法律-報告（する）／憶測s of an incredible century of just 裁判官s and sensible 治安判事s. We can only touch on one or two obvious topics of this 肉親，親類d.
I have 公式文書，認めるd the need to use modern atmospheric words for 確かな 古代の atmospheric things; as in 説 that St. Thomas was what most modern men ばく然と mean by an 楽天主義者. In the same way, he was very much what they ばく然と mean by a 自由主義の. I do not mean that any of his thousand political suggestions would 控訴 any such 限定された political creed; if there are nowadays any 限定された political creeds. I mean, in the same sense, that he has a sort of atmosphere of believing in breadth and balance and 審議. He may not be a 自由主義の by the extreme 需要・要求するs of the moderns for we seem always to mean by the moderns the men of the last century, rather than this. He was very much of a 自由主義の compared with the most modern of all moderns; for they are nearly all of them turning into 国粋主義者／ファシスト党員s and Hitlerites. But the point is that he 明白に preferred the sort of 決定／判定勝ち（する）s that are reached by 審議 rather than despotic 活動／戦闘; and while, like all his 同時代のs and co-religionists, he has no 疑問 that true 当局 may be 権威のある, he is rather averse to the whole savour of its 存在 独断的な. He is much いっそう少なく of an 帝国主義の than Dante, and even his Papalism is not very 皇室の. He is very fond of phrases like "a 暴徒 of 解放する／自由な men" as the 必須の 構成要素 of a city; and he is emphatic upon the fact that 法律, when it 中止するs to be 司法（官）, 中止するs even to be 法律.
If this work were 議論の的になる, whole 一時期／支部s could be given to the 経済的なs 同様に as the 倫理学 of the Thomist system. It would be 平易な to show that, in this 事柄, he was a prophet as 井戸／弁護士席 as a philosopher. He foresaw from the first the 危険，危なくする of that mere 依存 on 貿易（する） and 交流, which was beginning about his time; and which has 最高潮に達するd in a 全世界の／万国共通の 商業の 崩壊（する） in our time. He did not 単に 主張する that Usury is unnatural, though in 説 that he only followed Aristotle and obvious ありふれた sense, which was never 否定するd by anybody until the time of the commercialists, who have 伴う／関わるd us in the 崩壊（する）. The modern world began by Bentham 令状ing the Defence of Usury, and it has ended after a hundred years in even the vulgar newspaper opinion finding 財政／金融 indefensible. But St. Thomas struck much deeper than that. He even について言及するd the truth, ignored during the long idolatry of 貿易（する）, that things which men produce only to sell are likely to be worse in 質 than the things they produce in order to 消費する. Something of our difficulty about the 罰金 shades of Latin will be felt when we come to his 声明 that there is always a 確かな inhonestas about 貿易（する）. For inhonestas does not 正確に／まさに mean dishonesty. It means だいたい "something unworthy," or, more nearly perhaps, "something not やめる handsome." And he was 権利; for 貿易（する）, in the modern sense, does mean selling something for a little more than it is 価値（がある）, nor would the nineteenth century 経済学者s have 否定するd it. They would only have said that he was not practical; and this seemed sound while their 見解（をとる） led to practical 繁栄. Things are a little different now that it has led to 全世界の／万国共通の 破産.
Here, however, we 衝突する／食い違う with a colossal paradox of history. The Thomist philosophy and theology, やめる 公正に／かなり compared with other philosophies like the Buddhist or the Monist, with other theologies like the Calvinist or the Christian Scientist, is やめる 明白に a working and even a fighting system; 十分な of ありふれた sense and 建設的な 信用／信任; and therefore 普通は 十分な of hope and 約束. Nor is this hope vain or this 約束 unfulfilled. In this not very 希望に満ちた modern moment, there are no men so 希望に満ちた as those who are today looking to St. Thomas as a leader in a hundred crying questions of craftsmanship and 所有権 and 経済的な 倫理学. There is undoubtedly a 希望に満ちた and creative Thomism in our time. But we are 非，不，無 the いっそう少なく puzzled by the fact that this did not すぐに follow on St. Thomas's time. It is true that there was a 広大な／多数の／重要な march of 進歩 in the thirteenth century; and in some things, such as the status of the 小作農民, 事柄s had 大いに 改善するd by the end of the Middle Ages. But nobody can honestly say that Scholasticism had 大いに 改善するd by the end of the Middle Ages. Nobody can tell how far the popular spirit of the Friars had helped the later popular 中世 movements; or how far this 広大な／多数の／重要な Friar, with his luminous 支配するs of 司法（官） and his lifelong sympathy with the poor, may have 間接に 与える／捧げるd to the 改良 that certainly occurred. But those who followed his method, as 際立った from his moral spirit, degenerated with a strange rapidity; and it was certainly not in the Scholastics that the 改良 occurred. Of some of the Scholastics we can only say that they took every thing that was worst in Scholasticism and made it worse. They continued to count the steps of logic; but every step of logic took them その上の from ありふれた sense. They forgot how St. Thomas had started almost as an agnostic; and seemed 解決するd to leave nothing in heaven or hell about which anybody could be agnostic. They were a sort of rabid rationalists, who would have left no mysteries in the 約束 at all. In the earliest Scholasticism there is something that strikes a modern as fanciful and pedantic; but, 適切に understood, it has a 罰金 spirit in its fancy. It is the spirit of freedom; and 特に the spirit of 解放する／自由な will. Nothing seems more quaint, for instance, than the 憶測s about what would have happened to every vegetable or animal or angel, if Eve had chosen not to eat the fruit of the tree. But this was 初めは 十分な of the thrill of choice; and the feeling that she might have chosen さもなければ. It was this 詳細（に述べる）d 探偵，刑事 method that was followed, without the thrill of the 初めの 探偵，刑事 story. The world was cumbered with countless tomes, 証明するing by logic a thousand things that can be known only to God. They developed all that was really sterile in Scholasticism, and left for us all that is really 実りの多い／有益な in Thomism.
There are many historical explanations. There is the 黒人／ボイコット Death, which broke the 支援する of the Middle Ages; the consequent 拒絶する／低下する in clerical culture, which did so much to 刺激する the Reformation. But I 嫌疑者，容疑者／疑う that there was another 原因（となる） also; which can only be 明言する／公表するd by 説 that the 同時代の fanatics, who controverted with Aquinas, left their own school behind them; and in a sense that school 勝利d after all. The really 狭くする Augustinians, the men who saw the Christian life only as the 狭くする way, the men who could not even comprehend the 広大な／多数の／重要な Dominican's exultation in the 炎 of 存在, or the glory of God in all his creatures, the men who continued to 主張する feverishly on every text, or even on every truth, that appeared 悲観的な or paralysing, these 暗い／優うつな Christians could not be extirpated from Christendom; and they remained and waited for their chance. The 狭くする Augustinians, the men who would have no science or 推論する／理由 or 合理的な／理性的な use of 世俗的な things, might have been 敗北・負かすd in 論争, but they had an 蓄積するd passion of 有罪の判決. There was an Augustinian 修道院 in the North where it was 近づく to 爆発.
Thomas Aquinas had struck his blow; but he had not 完全に settled the Manichees. The Manichees are not so easily settled; in the sense of settled forever. He had insured that the main 輪郭（を描く） of the Christianity that has come 負かす／撃墜する to us should be supernatural but not anti-natural; and should never be darkened with a 誤った spirituality to the oblivion of the Creator and the Christ who was made Man. But as his tradition 追跡するd away into いっそう少なく 自由主義の or いっそう少なく creative habits of thought, and as his 中世 society fell away and decayed through other 原因（となる）s, the thing against which he had made war crept 支援する into Christendom. A 確かな spirit or element in the Christian 宗教, necessary and いつかs noble but always needing to be balanced by more gentle and generous elements in the 約束, began once more to 強化する, as the 枠組み of Scholasticism 強化するd or 分裂（する）. The 恐れる of the Lord, that is the beginning of 知恵, and therefore belongs to the beginnings, and is felt in the first 冷淡な hours before the 夜明け of civilisation; the 力／強力にする that comes out of the wilderness and rides on the whirlwind and breaks the gods of 石／投石する; the 力／強力にする before which the eastern nations are prostrate like a pavement; the 力／強力にする before which the 原始の prophets run naked and shouting, at once 布告するing and escaping from their god; the 恐れる that is rightly rooted in the beginnings of every 宗教 true or 誤った: the 恐れる of the Lord, that is the beginning of 知恵; but not the end.
It is often 発言／述べるd as showing the ironical 無関心／冷淡 of 支配者s to 革命s, and 特に the frivolity of those who are called the Pagan ローマ法王s of the Renaissance, in their 態度 to the Reformation, that when the ローマ法王 first heard of the first movements of Protestantism, which had started in Germany, he only said in an offhand manner that it was "some quarrel of 修道士s". Every ローマ法王 of course was accustomed to quarrels の中で the monastic orders; but it has always been 公式文書，認めるd as a strange and almost uncanny 怠慢，過失 that he could see no more than this in the beginnings of the 広大な／多数の／重要な sixteenth century schism. And yet, in a somewhat more recondite sense, there is something to be said for what he has been 非難するd for 説. In one sense, the schismatics had a sort of spiritual 家系 even in mediaeval times.
It will be 設立する earlier in this 調書をとる／予約する; and it was a quarrel of 修道士s. We have seen how the 広大な／多数の／重要な 指名する of Augustine, a 指名する never について言及するd by Aquinas without 尊敬（する）・点 but often について言及するd without 協定 covered an Augustinian school of thought 自然に ぐずぐず残る longest in the Augustinian Order. The difference, like every difference between カトリック教徒s, was only a difference of 強調. The Augustinians 強調する／ストレスd the idea of the impotence of man before God, the omniscience of God about the 運命 of man, the need for 宗教上の 恐れる and the humiliation of 知識人 pride, more than the opposite and corresponding truths of 解放する／自由な will or human dignity or good 作品. In this they did in a sense continue the 独特の 公式文書，認める of St. Augustine, who is even now regarded as 比較して the determinist doctor of the Church. But there is 強調 and 強調; and a time was coming when 強調ing the one 味方する was to mean きっぱりと 否定するing the other. Perhaps, after all, it did begin with a quarrel of 修道士s; but the ローマ法王 was yet to learn how quarrelsome a 修道士 could be. For there was one particular 修道士 in that Augustinian 修道院 in the German forests, who may be said to have had a 選び出す／独身 and special talent for 強調; for 強調 and nothing except 強調; for 強調 with the 質 of 地震. He was the son of a slatecutter; a man with a 広大な／多数の／重要な 発言する／表明する and a 確かな 容積／容量 of personality; brooding, sincere, decidedly morbid; and his 指名する was ツバメ Luther. Neither Augustine nor the Augustinians would have 願望（する）d to see the day of that vindication of the Augustinian tradition; but in one sense, perhaps, the Augustinian tradition was avenged after all.
It （機の）カム out of its 独房 again, in the day of 嵐／襲撃する and 廃虚, and cried out with a new and mighty 発言する／表明する for an elemental and emotional 宗教, and for the 破壊 of all philosophies. It had a peculiar horror and loathing of the 広大な／多数の／重要な Greek philosophies, and of the scholasticism that had been 設立するd on those philosophies. It had one theory that was the 破壊 of all theories; in fact it had its own theology which was itself the death of theology. Man could say nothing to God, nothing from God, nothing about God, except an almost inarticulate cry for mercy and for the supernatural help of Christ, in a world where all natural things were useless. 推論する／理由 was useless. Will was useless. Man could not move himself an インチ any more than a 石／投石する. Man could not 信用 what was in his 長，率いる any more than a turnip. Nothing remained in earth or heaven, but the 指名する of Christ 解除するd in that lonely imprecation; awful as the cry of a beast in 苦痛.
We must be just to those 抱擁する human 人物／姿／数字s, who are in fact the hinges of history. However strong, and rightly strong, be our own 議論の的になる 有罪の判決, it must never 誤って導く us into thinking that something trivial has transformed the world. So it is with that 広大な／多数の／重要な Augustinian 修道士, who avenged all the ascetic Augustinians of the Middle Ages; and whose 幅の広い and burly 人物／姿／数字 has been big enough to 封鎖する out for four centuries the distant human mountain of Aquinas. It is not, as the moderns delight to say, a question of theology. The Protestant theology of ツバメ Luther was a thing that no modern Protestant would be seen dead in a field with; or if the phrase be too flippant, would be 特に anxious to touch with a 船-政治家. That Protestantism was 悲観論主義; it was nothing but 明らかにする 主張 on the hopelessness of all human virtue, as an 試みる／企てる to escape hell. That Lutheranism is now やめる unreal; more modern 段階s of Lutheranism are rather more unreal; but Luther was not unreal. He was one of those 広大な／多数の／重要な elemental barbarians, to whom it is indeed given to change the world. To compare those two 人物／姿／数字s hulking so big in history, in any philosophical sense, would of course be futile and even 不公平な. On a 広大な／多数の／重要な 地図／計画する like the mind of Aquinas, the mind of Luther would be almost invisible. But it is not altogether untrue to say, as so many 新聞記者／雑誌記者s have said without caring whether it was true or untrue, that Luther opened an 時代; and began the modern world.
He was the first man who ever consciously used his consciousness or what was later called his Personality. He had as a fact a rather strong personality. Aquinas had an even stronger personality; he had a 大規模な and 磁石の presence; he had an intellect that could 行為／法令／行動する like a 抱擁する system of 大砲 spread over the whole world; he had that instantaneous presence of mind in 審議, which alone really deserves the 指名する of wit. But it never occurred to him to use anything except his wits, in defence of a truth 際立った from himself. It never occurred to Aquinas to use Aquinas as a 武器. There is not a trace of his ever using his personal advantages, of birth or 団体／死体 or brain or 産む／飼育するing, in 審議 with anybody. In short, he belonged to an age of 知識人 unconsciousness, to an age of 知識人 innocence, which was very 知識人. Now Luther did begin the modern mood of depending on things not 単に 知識人. It is not a question of 賞賛する or 非難する; it 事柄s little whether we say that he was a strong personality, or that he was a bit of a big いじめ（る）. When he 引用するd a Scripture text, 挿入するing a word that is not in Scripture, he was content to shout 支援する at all hecklers: "Tell them that Dr. ツバメ Luther will have it so!" That is what we now call Personality. A little later it was called Psychology. After that it was called 宣伝 or Salesmanship. But we are not arguing about advantages or disadvantages. It is 予定 to this 広大な／多数の／重要な Augustinian 悲観論者 to say, not only that he did 勝利 at last over the Angel of the Schools, but that he did in a very real sense make the modern world. He destroyed 推論する／理由; and 代用品，人d Suggestion.
It is said that the 広大な／多数の／重要な 改革者 公然と 燃やすd the Summa Theologica and the 作品 of Aquinas; and with the bonfire of such 調書をとる／予約するs this 調書をとる／予約する may 井戸／弁護士席 come to an end. They say it is very difficult to 燃やす a 調書をとる／予約する; and it must have been exceedingly difficult to 燃やす such a mountain of 調書をとる／予約するs as the Dominican had 与える／捧げるd to the 論争s of Christendom. Anyhow, there is something lurid and apocalyptic about the idea of such 破壊, when we consider the compact 複雑さ of all that encyclopaedic 調査する of social and moral and theoretical things. All the の近くに-packed 鮮明度／定義s that 除外するd so many errors and extremes; all the 幅の広い and balanced judgments upon the 衝突／不一致 of 忠義s or the choice of evils; all the 自由主義の 憶測s upon the 限界s of 政府 or the proper 条件s of 司法（官）; all the distinctions between the use and 乱用 of 私的な 所有物／資産／財産; all the 支配するs and exceptions about the 広大な／多数の／重要な evil of war; all the allowances for human 証拠不十分 and all the 準備／条項s for human health; all this 集まり of 中世 humanism shrivelled and curled up in smoke before the 注目する，もくろむs of its enemy; and that 広大な／多数の／重要な 熱烈な 小作農民 rejoiced darkly, because the day of the Intellect was over. 宣告，判決 by 宣告，判決 it 燃やすd, and syllogism by syllogism; and the golden maxims turned to golden 炎上s in that last and dying glory of all that had once been the 広大な／多数の／重要な 知恵 of the Greeks. The 広大な／多数の／重要な central 合成 of history, that was to have linked the 古代の with the modern world, went up in smoke and, for half the world, was forgotten like a vapour.
For a time it seemed that the 破壊 was final. It is still 表明するd in the amazing fact that (in the North) modern men can still 令状 histories of philosophy, in which philosophy stops with the last little sophists of Greece and Rome; and is never heard of again until the 外見 of such a third-率 philosopher as Francis Bacon. And yet this small 調書をとる／予約する, which will probably do nothing else, or have very little other value, will be at least a 証言 to the fact that the tide has turned once more. It is four hundred years after; and this 調書をとる／予約する, I hope (and I am happy to say I believe) will probably be lost and forgotten in the flood of better 調書をとる／予約するs about St. Thomas Aquinas, which are at this moment 注ぐing from every printing-圧力（をかける） in Europe, and even in England and America. Compared with such 調書をとる／予約するs it is 明白に a very slight and amateurish 生産／産物; but it is not likely to be 燃やすd, and if it were, it would not leave even a noticeable gap in the 注ぐing 集まり of new and magnificent work, which is now daily 献身的な to the philosophia perennis; to the Everlasting Philosophy.
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