In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Paul in the Summa Theologiae by Matthew LeveringAaron CantyPaul in the Summa Theologiae. By Matthew Levering. Washington, D.C.: The Catholic University of America Press, 2014. Pp. 336. $61.00 (cloth). ISBN: 978-0-8132-2597-5.It is not apparent to all readers of Thomas Aquinas that the Bible plays an indispensable role in his theology. That seems to be an unstated thesis of Matthew Levering in his book, Paul in the Summa Theologiae. (...) After decades of relative neglect in the first half of the twentieth century and into the second half, Aquinas’s scriptural commentaries began to receive scholarly attention. Less attention, however, has been paid to the role of Scripture in Aquinas’s synthetic works, including the Summa theologiae. Using as a reference point Wilhelmus G. B. M. Valkenberg’s magisterial study Words of the Living God: Place and Function of Holy Scripture in the Theology of St. Thomas Aquinas, which evaluates scriptural citations in the Summa theologiae, Levering proposes a more circumscribed study, namely, to discover the particular contribution of Pauline texts to the Summa theologiae. Taking the Pauline corpus for what Aquinas understood it to be, namely, the fourteen letters of the New Testament from Romans to Hebrews, Levering undertakes a detailed study of Paul’s influence on Aquinas.Levering’s book is divided into three sections. The first section examines how Aquinas applies Pauline texts in his exposition of three theological topics: the Trinity, Christ’s passion, and baptism. In his treatment of each of these three topics, Levering follows the order of the Summa theologiae, locating each Pauline text and commenting on where and how Aquinas uses it, whether in an objection, the sed contra, the respondeo, or the reply to an objection. With respect to the Trinity, Aquinas uses Paul especially in the questions of the Prima pars on human knowledge of God (q. 12), God’s knowledge (q. 14), God’s will (q. 19), predestination (q. 23), God the Father (q. 33), and the missions of the Son and Holy Spirit (q. 43). Levering finds that Paul’s emphasis on human salvation is what links these theological topics. God, who is Father, Son, and Holy Spirit, wills to save humanity through Christ’s atoning death and resurrection, and the sending forth of the Holy Spirit allows humanity to respond in faith and love to the Father’s revelation in Christ.Regarding Christ’s passion, which Aquinas treats in questions 46 to 49 of the Tertia pars, Levering draws three main conclusions about Aquinas’s engagement with Paul. First, Aquinas emphasizes the importance of Christ’s love and obedience while enduring his suffering and death. Paul testifies to Christ’s love in Ephesians 5:2 and Galatians 2:20, and he underscores the role of Christ’s obedience to the Father in Philippians 2:8 and Romans 5:29. Second, Aquinas draws from the Pauline writings various soteriological elements of Christ’s death. These elements include the meriting of exaltation for himself and for those who believe in him (Phil 2:9), the sacrificial and redemptive dimensions of his death (Eph 5:2; Gal 3:13), and the exemplary [End Page 152] and revelatory functions by which God manifests his power and glory through human weakness (1 Cor 1:18 and 1:25; 2 Cor 12:4). Third, Aquinas describes how Christ’s passion changes the lives of believers. God elicits through Christ a free response in faith and love (Rom 3:25 and 5:8), reconciles humanity to himself (Rom 5:10), and liberates humanity from the power of the devil (2 Thess 2:9).Aquinas discusses the sacrament of baptism a little later in the Tertia pars (qq. 66-69). Levering finds that Pauline texts in the first three questions, which pertain to the nature of baptism, the minister, and the recipients respectively, play a smaller role than they do in question 69, which contains 26 of the 89 Pauline quotations Aquinas appropriates in the questions on baptism. Most of these quotations derive from Romans, in which Paul discusses baptism at some length. Romans 6:11 claims that Christians have been baptized into Christ... (shrink)