Recently several works that study Thomas Aquinas’s ethics have been published. Why is it, too, that a return to Thomas’s ethics yields insights into his writings that have escaped us for decades, even centuries? Why is he a perennial font of reflection that prompts new writers to find fresh insights at the end of the second millennium?

The answer rests, I believe, in the fact that he captures an understanding of the moral life that is enormously helpful in forming a vision of the type of people we ought to become. In an age that wants to respect the individual conscience while maintaining a sense of the objectively right and wrong, Thomas provides a framework in which we can achieve both. In order to demonstrate how Thomas accomplishes this, I advance along the way ten key points that Thomas makes that serve as sign posts to our conclusions.

1. Rather than retreat from public life. Thomas believes that good religious life, like good theology, can be at home in the life of the city. At the age of six, Thomas’s parents sent him to the famous Benedictine Abbey, Monte Casino, where they (reasonably) hoped that he would become abbot. At fifteen, he leaves the order and, after five years of studies in Naples, enters the relatively new order of SL Dominic. As urban areas emerge for the first time in human history, the fifteen year old Thomas makes his first adult decision to leave an order that requires a vow of permanence and enters a new order already known for their work of preaching in the cities and teaching in the medieval universities.