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Matthew Kostelecky: Thomas Aquinas’s Summa contra Gentiles: A Mirror of Human Nature. Leuven: Peeters, 2013. ISBN 978-90-429-2747-6; A. Huerga: “Hipótesis sobre la génesis de la Summa contra gentiles y del Pugio fidei.” Angelicum 51 (1947), 533–57. T. Murphy: “The date and purpose of the contra Gentiles.” Heythrop Journal 10 (1969 ...
From Summa Contra Gentiles, Book 4: [1] since the spiritual remedies of salvation (as was said) have been given to men under sensible signs, it was suitable also to distinguish the remedies provided for the spiritual life after the likeness of bodily life.
Commentary on Boethius's Book On the Trinity (Expositio super librum Boethii De Trinitate) by 1261 De articulis fidei et Ecclesiae sacramentis, ad archiepiscopum Panormitanum: c. 1261 De emptione et venditione ad tempus: 1262 Summa contra Gentiles (Tractatus de fide catholica, contra Gentiles [contra errores infidelium]) 1261–1263
Both works sometimes parallel each other in organization and topics, [4] and the possibility of the Compendium being a reduced version of the former has been proposed by scholars. [5] Against the historical consensus, it has been recently proposed that Aquinas might have voluntarily abandoned the book due to a change in his teaching strategy. [6]
Thomas's best-known works are the unfinished Summa Theologica, or Summa Theologiae (1265–1274), the Disputed Questions on Truth (1256–1259) and the Summa contra Gentiles (1259–1265). His commentaries on Christian Scripture and on Aristotle also form an important part of his body of work.
Fuller arguments are taken up in later sections of the Summa theologiae, and other publications. For example, in the Summa contra gentiles SCG I, 13, 30, he clarifies that his arguments do not assume or presuppose that there was a first moment in time. A commentator notes that Thomas does not think that God could be first in a temporal sense ...