Thomas's Commentary on the Book of Causes, composed during the first half of 1272, offers an extended view of his approach to Neoplatonic thought and functions as a guide to his metaphysics. Though long neglected and, until now, never translated into English, it deserves an equal place alongside his commentaries on Aristotle and Boethius. In addition to the extensive annotation, bibliography, and thorough introduction, this translation is accompanied by two valuable appendices. The first provides a translation of another version of proposition 29 of the Book of Causes, which was not known to St. Thomas. The second lists citations of the Book of Causes found in the works of St. Thomas and cross-references these to a list showing the works, and the exact location within them, where the citations can be found.

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V. 1 The Person and His Work; v. 2 Spiritual Master.

The topics of Questions i-iv of St. Thomas Aquinas' Commentary on the De Trinitate of Boethius are of vital interest to the Christian philosopher and theologian. Written while Aquinas was a youthful Master of Theology, the Questions show his solidarity with Christian tradition, his wide acquaintance with Scripture and the Fathers of the Church, and his creative use of philosophy in addressing theological issues. Question i treats of the possibility of our knowing God, and the human limitations of this knowledge. Question ii concerns theology as a science which reaches out to God by faith in his revealed word and uses philosophical reasoning to throw light on the contents of revelation. In Question iii Aquinas takes up the nature of faith, showing its relation to religion and its necessity for the welfare of the human race. He argues for the catholicity or universality of the Christian faith and defends the orthodox teaching of the trinity of Persons in the one God. Question iv turns to a set of philosophical problems occasioned by Boethius' treatise on the Trinity: the factors that cause a plurality in genera, species and individuals. In this connection Aquinas makes one of his most controversial statements of the principle of individuation.

Psychology that ignores the soul is indeed an odd sort of psychology. But such it is in many colleges today. On the basis of thoroughgoing materialism it has to be nothing more than the physiology of the nervous system. Hence a sound philosophical study of the soul is timely. Where are we to find an exposition and proof of the basic truths on which the structure of psychology must be erected? They are in St. Thomas' DE ANIMA. This opusculum discusses twenty-one questions about the soul, among which are the following: Whether the angel and the human soul differ specifically. Whether the soul is in the whole body and in each part of it. Whether the soul is identical with its powers. Whether the soul, existing apart from the body, can suffer punishment by corporeal fire. Doctor Rowan's translation, though a faithful rendition of the original, is in clear, readable English. The value of this version is greatly enhanced by copious footnotes of two kinds: exact citations of authors (e.g., Aristotle, St. Augustine) to whom St. Thomas refers; explanations of terms and views that otherwise might be obscure to modern readers. The translator has also provided a comprehensive index.

Psychology that ignores the soul is indeed an odd sort of psychology. But such it is in many colleges today. On the basis of thoroughgoing materialism it has to be nothing more than the physiology of the nervous system. Hence a sound philosophical study of the soul is timely. Where are we to find an exposition and proof of the basic truths on which the structure of psychology must be erected? They are in St. Thomas' DE ANIMA. This opusculum discusses twenty-one questions about the soul, among which are the following: Whether the angel and the human soul differ specifically. Whether the soul is in the whole body and in each part of it. Whether the soul is identical with its powers. Whether the soul, existing apart from the body, can suffer punishment by corporeal fire. Doctor Rowan's translation, though a faithful rendition of the original, is in clear, readable English. The value of this version is greatly enhanced by copious footnotes of two kinds: exact citations of authors (e.g., Aristotle, St. Augustine) to whom St. Thomas refers; explanations of terms and views that otherwise might be obscure to modern readers. The translator has also provided a comprehensive index.