St. Thomas and Dante

The legend of Dante’s ‘Thomism’ arose from the fact that a main component of his culture is obviously ‘scholastic’, and that until not so very long ago the authentic thought of St Thomas had not been clearly differentiated from its general scholastic background. A poet writing within a few decades of St Thomas’s death, and showing a great respect for him, and delighting to reason, even in verse, about form and matter, act and potency and so on, seemed plainly a ‘Thomist’; and when this designation began to be questioned there were not wanting those who went on insisting on it for the greater glory of the Dominican Order or of Catholic culture, which was thought to have reached its apex in the work of Aquinas. But now all that has changed. Since the pioneering labours of Bruno Nardi and Gilson’s brilliant book it has become increasingly evident that Dante cannot be called a Thomist in any strict sense of the term as denoting a body of doctrine characteristic of St Thomas. However there is, I think, a qualified sense in which one may speak of the poet’s Thomism, and which it is one purpose of these notes to indicate. But first a little more should be said about the question in general; and here I may be allowed to bring myself briefly into the picture. When, some years ago, I undertook to write the article ‘Tommaso d’Aquino’ for the Enciclopedia Dantesca , I naturally set about reading or re-reading all the relevant texts, beginning with Dante. My task, as I saw it, was twofold. First, on the abstract doctrinal plane—comparing ideas with ideas—I had to try to decide how far Bruno Nardi had been right in his lifelong effort to detach Dante from Aquinas by expounding the poet’s philosophy as a variant on the Neoplatonist tradition, with traces (especially in the Monarchia ) of Averroism.