When constructing my second ten-year reading plan fourteen or fifteen years ago, I wanted to finish reading all of Aquinas’s Summa Theologica. But I ran into a couple of problems concerning size, including the discovery that about one hundred questions (roughly equivalent to chapters) were missing from the Britannica Great Books set. So I prioritized for my plan. I picked and chose sections here and there simply based on how crucial the titles of the questions sounded, scheduling about 80% of what was left in the volumes I had. I didn’t know: I thought I might end up satisfied at the end of ten years, even though gaps remained in the ToC.
But when the time came to put together my third decade-long legenda (a word that doesn’t appear in any dictionary but should, meaning “things to be read”), I found I wasn’t done with the Dominican “ox” and put all the stray questions into the new plan. Considering my experience over the first three years of this third reading plan, I’d say I did a remarkably good job picking the salient questions for the previous list; all the portions I’ve read since 2017 have covered nitpicky details: just tidying up hidden corners. For instance, several years ago I read Aquinas’s explanation of the Hypostatic Union, the fact that Christ is both God and man: a cornerstone of Christian theology. This year, by comparison, I read sections that deal with the semantics of talking about the Hypostatic Union. We may say that Christ suffered, for instance, but only if we understand that He suffered in his humanity, not his divinity. And in a point that surely must have made more sense in Latin, Aquinas takes pains to assure us that while it is acceptable to call Jesus “Lord,” it just doesn’t work to call him “lordly.” Yep. I’d say I did a pretty good job dividing the important doctrines from the not-so-important.
So reading Aquinas has become a tad bit tedious the last three yeas. But what a beautiful highlight I discovered this month in a section on the properties of the bodies of the Blessed! The titles made me think it would all be about whether people in Heaven will be able to walk through doors and how brightly they will shine. But then Aquinas reaches the problem of why a body of a saved soul in the presence of God would want to move at all. We’ll have no imperfections, no needs. So what lack could we have that would motivate us to move from some celestial here to some celestial there? His two answers brought tears to my eyes. The first reason will be simply that the Blessed demonstrate and celebrate the divine gift of motion. Why have a reason? Just enjoy what God has granted! The second answer was even better in my estimation: "that furthermore their vision may be refreshed by the beauty of the variety of creatures, in which God's wisdom will shine forth with great evidence." Will there be a Grand Canyon in the New Earth? We can visit it, examining every nook and cranny and climbing over every rock without fear of damaging either the landscape or ourselves! Trees appear in Revelation; if there are a billion species in the next life, we’ll all become botanists and study every one with joy! But Aquinas is careful to point out that all this eternal sightseeing won’t constitute an abandonment of the Vision of God: everywhere they explore, the Blessed will always see God, “for He will be everywhere present to them.”