In this extract, Aquinas argues that a ruler's politics must be informed by religious ethics.

Far from

being a corrupt despot however, the ruler must act as both, a moral guide and keen guardian of the

people. Interestingly, the important duties of government set by Aquinas cannot be fulfilled by mere

mortal men alone. Rather, politicians must be instructed by the divine if they are to succeed in their

duties. This is a concept which is interesting, as it shapes a whole perspective on how one should

function in political life. Furthermore, it is the political authority which occupies the prime position of

creating peace and well-being for society. This was also something espoused by Aquinas' forebears,

which provides insight into the history of political ideas.

In his De regno ad regem Cypri (On Kingship to the King of Cyprus), Aquinas gives advice on how

one should act when they are the ruler. He goes on to say that the government has the three duties of

establishing, maintaining and extending the welfare of the people, after initially highlighting that the

the ruler is: “...being instructed in the divine law...”1 In the political thought of Aquinas, the only way

that society can prosper is if the political authority abides by religious ethics. The equating of good and

moral governance with religion is poignant, for while a completely secular political authority may feel

inclined to engross itself in corruption and scandal due to a lack of piety or God-consciousness, a

political authority that refers to religious morality would not have the same problem for Aquinas

provided that it does not surrender to ignoble ambitions, such as tyranny. Aquinas himself said in De

regno ad regem Cypri: “If, therefore, government is exercised unjustly by one man alone, who, in

ruling, seeks gain for himself and not the good of the community subject to him, such a ruler is called a

tyrant, a name derived from [the Greek word τυρανν´ις, which means] ‘force’, because he oppresses

with power, and does not rule with justice.”2 One of the Biblical evidences Aquinas relies upon is that

of Deuteronomy XVII, 18-19, wherein Moses reportedly commands the Israelites to rule according to

1 A.P d'Entreves, ed., Aquinas Selected Political Writings (Oxford: B.Blackwell 1954), p.79, accessed November 18th,
2010, http://babel.hathitrust.org/cgi/pt?id=mdp.39015001842742
2 R.W Dyson, ed., Cambridge Texts in the History of Political Thought - Aquinas Political Writings (Cambridge:
Cambridge University Press 2002), p.8
God's law by writing down his speech and reading it on a daily basis 3. From this, Aquinas reasons that

the ruler must rely on God constantly as a source of help. The notion that God must be relied upon to

help man in political life stems from the fact that man is limited and imperfect, despite the brilliance of

some human intellectual capacity. This is why others acknowledge that the intellect is limited, and that

this will manifest in the imperfection of a government that relies solely upon itself. Thus – from a

theological perspective – God becomes necessary, as most theologians (including Aquinas) define God

as perfect and limitless. The divine is able to solve for man, the problems that he himself cannot.

It is sound to suggest that the inclusion of religion and God in political life can lead to a strong

moral force and support for society. This had also been espoused by the forbears of Aquinas from other

theological traditions, namely that of Islam. Aquinas lived in a time wherein a thirst for new knowledge

ensued among the intelligentsia of Europe. This was triggered in the Muslim world due to the

intellectual efforts spent by thinkers in the 'Abbasid Caliphate. One such a thinker was Abu Hamid Al-

Ghazali (1058-1111 CE), who wrote similar ideas in his book 'Ihya Ulum Id Din (Revival of Religious

Sciences), wherein he states that religion must inform politics and that religion and government must

be together for a successful rule: “If you leave the religion with the rulers you will find that the religion

is the foundation and the rule is it's guard. That which has no foundation is destroyed and that which

has no guard is also destroyed.”4 Al Ghazali also praises the moral aims of government for it's:

“...regulating human relations for living in peace and harmony.”5 Aquinas echoes this in De regno ad

regem Cypri and other works. The espousal of these concepts created enthusiasm to learn on the part of

the European scholars in universities, including the Universities of Paris and Naples which Aquinas

attended. This is commented upon by R.E.A Shanab who wrote: "A careful study of Ghazali's works

will indicate how penetrating and widespread his influence was on the Western medieval scholars. A

case in point is the influence of Ghazali on St. Thomas Aquinas — who studied the works of Islamic

3 A.P d'Entreves, ed., Aquinas Selected Political Writings, chap. 15, doc. 1
4 Abu Hamid Al-Ghazali, 'Ihya Ulum Id Din Volume.1 (Karachi: Darul Ishaat 1993), p.33
5 Al-Ghazali, 'Ihya Ulum Id Din, p.28
philosophers, especially Ghazali's, at the University of Naples.”6 Aquinas' work is productive in that it

shows how political ideas do not just develop as a result of their originating or staying in one place, but

rather when they are discussed and exchanged between different civilizations.

This extract from Aquinas' work is meaningful, as it generates discussion pertaining to what extent a

society should be secular, and how necessary religious sentiments are in public life. Additionally, this

quote is effective in that it shows how political ideas are echoed over time from different thinkers in

varying surroundings. This understanding yields incite into a trend in the history of political ideas,

which is the notion that these ideas reemerge over the course of history because they are necessary for

human civilization. It is necessary that they be continually espoused, and so they are.

6 R.E.A Shanab, 'Ghazali and Aquinason Causation' The Monist 58.1 (1974): p.140
Bibliography

Abu Hamid Al-Ghazali. 'Ihya Ulum Id Din Volume.1. Karachi: Darul Ishaat 1993

A.P d'Entreves, ed. Aquinas Selected Political Writings. Oxford: B.Blackwell 1954. Accessed
November 18th, 2010, http://babel.hathitrust.org/cgi/pt?id=mdp.39015001842742

R.E.A Shanab. Ghazali and Aquinason Causation. The Monist 58.1 (1974): p.140

R.W Dyson ed. Cambridge Texts in the History of Political Thought - Aquinas Political Writings.
Cambridge: Cambridge University Press 2002