Pontificia Universitas Studiorum a Sancto Thoma Aquinate in Urbe

Facultas Philosophorum

Thomas de Suttona

Consegnato per il corso

FT 2221 Storia del tomismo 1: 13o–14o secolo

di Efrem Jindráček OP

da Mary Ann Ericksen 9390

maggio 2013
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Table of Contents
Introduction: ..................................................................................................................................... 3
Life: ................................................................................................................................................... 3
Works:............................................................................................................................................... 5
Thought:............................................................................................................................................ 6
Metaphysics .................................................................................................................................. 7
Psychology .................................................................................................................................... 8
Moral Philosophy........................................................................................................................... 9
Theology...................................................................................................................................... 10
Conclusion:...................................................................................................................................... 10
Bibliography .................................................................................................................................... 11
Primary Sources ........................................................................................................................... 11
Secondary Sources....................................................................................................................... 11
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Introduction:

Thomas Sutton (Thomas de Sutton, Thomas de Suttona; ca. 1255-1315) is considered the most

prominent early English defender of St. Thomas Aquinas1, with works so resembling those of the

Angelic Doctor that he was able to complete a couple which Aquinas had left unfinished, while some

of Sutton’s has even been mistaken for Aquinas’ through the centuries. He is perhaps the best-

known and most studied of the first generation of Thomists, active before the canonization of their

founder.

Life:

Very little is known with certainty about this scholar’s life, and the dates of his birth and

death can only be very roughly estimated based on the few facts available. There is a record of his

ordination to the diaconate on September 20, 1274 by Archbishop Walter Giffard of York.2 From this

date, Thomas Sutton’s birth may be surmised to have been somewhere in the 1250s. Also from this

record, one sees that he was not yet a Dominican. However, he was already a member of the Order

of Preachers by the time he received his license to hear confessions around the turn of the century.

He seems to have been a fellow of Merton College, Oxford prior to his entrance to the order, as

well.3 Roensch also mentions that by 1282, Sutton was in residence in the Dominican friary at

Oxford, yet by that time he had already written treatises on substantial form, so one can see he was

a scholar holding Thomistic views even before he becoming a Dominican. He became a magister,

holding a chair in theology at Oxford sometime a bit before 1300. Since there are indications

recorded of Sutton still living in 1311 and possibly 1315, one must put his date of death no earlier

1
Sutton is said to hold primacy as an early Oxford Thomist in the same way Jean Quidort is commonly held to
maintain that primacy in France.
2
Cf. Thomas KAEPPELI OP - PANELLA, Emilio OP: Scriptores Ordinis Praedicatorum Medii Aevii, vol. IV, Romae
ad S. Sabinae, Institutum Historicum FF. Praedicatorum, 1970-1993, p. 392; Frederick ROENSCH: Early
Thomistic School, Dubuque 1964, pp. 44-51.
3
Roensch, op. cit., p. 45.
 4

than 1311, and probably not before 1315.4 He composed several major and minor works of

philosophy as well as theology, and some of them are certainly ascribed to him. However,

everything else—dates for his works, his teaching career, his entry in the Dominicans, and the

authenticity a few literary works, and even his nationality (English? Scottish?)—must remain in the

field of conjecture still.

This being said, however, his background can indeed shed light on the life and career of this

ardent Thomist. Sutton’s diaconate ordination came months after St. Thomas Aquinas died in

Fossanova, near Naples. At that time, debates in Paris heated up between Augustinians and

Averroïstic Aristotelians. In 1277, while Sutton was at Oxford, Bishop Étienne Tempier in Paris issued

the famous Condemnation of 219 questionable theses taught in the faculty of arts at Paris by those

holding Aristotelian and Averroïst views (most notably, against Siger of Brabant). Some of these had

been taught by St. Thomas Aquinas, including the possibility of the eternity of the world, the unicity

of substantial form, signate matter as the principle of individuation, and the possibility of naturally

knowing the existence of God, among others. The archbishop of Canterbury, Robert Kilwardby

OP(!), issued a similar condemnation immediately after, much nearer Sutton, excommunicating

anyone at Oxford who stubbornly taught such things, which condemnation would later be publicly

upheld by his successor, John Peckham OFM. Besides that, William de la Mare OFM wrote a

Correctorium fratris Thomae containing various statements of Thomas Aquinas, which his order then

required from 1282 to be read alongside St. Thomas’ Summa Theologiae by only such friars with

sufficiently excellent judgment. These condemnations seem to have fired up the rising generation of

scholars, who rushed to Aquinas’ defense. Richard Knapwell, just a few years Sutton’s senior,

suffered deeply defending St. Thomas’ doctrine, and there is such a marked similarity between

Knapwell’s (attributed) Correctorium “Quare” and Sutton’s Contra pluritatem formarum that it is

very unlikely that one did not influence the other, and both have at some point by some scholars

44
This biographical data, along with the uncertainties, come from Kaeppeli, Roensch, Klima, and Gelber.
 5

been attributed to the same author. 5 Another contemporary, William Hothum (who became the

Dominican provincial in England), also quickly took up the pen in Aquinas’ defense. So that

Thomism, or defense of St. Thomas Aquinas’ doctrines against the Augustinians and the

condemnations, did thrive among the young friars and scholars at Oxford.

Also at this time, the Franciscans were still arguing with the Dominicans about the importance of

poverty in mendicant life—with the Franciscans holding it as an ideal, while the Dominicans

cherished it only as a means to the end of the perfection of religious life. Another current debate

typically divided along the Dominican/Franciscan lines into which Thomas Sutton would jump was

that of the primacy of intellect over will, or vice versa. There was the debate already heating up

regarding the Virgin Mary’s Immaculate (or maculate) Conception. John Duns Scotus (c. 1266-1308)

was building up a name for himself, too, as the most prominent philosopher and theologian for the

Order of Friars Minor, defending the doctrine of the Immaculate Conception, of multiple substantial

forms for human (including one for the body and one for the soul), and material nature of soul,

among many other subtleties.

Works:

Before entering the Order of Preachers, Thomas Sutton had already written two treatises on

substantial form: Contra pluritatem formarum and De productione forme substantialis. Also,

through his career, though no one is certain of the dating, he authored four Quaestiones

quodlibetales, thirty-five Quaestiones ordinarias, finished St. Thomas’ Aristotelian commentaries on

De generatione et corruptione (from Liber I, Lectio 18 until the end) and De perihermeneias (from

Liber II, Lectio 2 until the end). He also wrote his own Aristotelian commentaries, including: Super

Predicamenta, Super Priora, Expositio in librum De anima, and Super Sex principia, in addition to the

required commentary on Peter Lombard’s Sentences. In addition, he has a Biblical commentary,

5
Roensch, 45. Franz PELSTER, in fact, attributed the “Quare” to Thomas Sutton in a footnote in his edition of
William de la Mare’s Declarationes, (p. 4, footnote 6).
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Super psalterium, and three surviving sermons from the academic year of 1292-93. Beyond these,

he wrote several other treatises, including: Tractatus de instantibus, De unitate formarum, De ente

et essentia, Scola fidei, De conceptione Beatae Virginis, and De beatitudine. Some of his polemical

writings include: Determinatio contra aemulos fratrum predicatorum, Contra Quodlibet Joannis

Duns Scotis, Impugnationes contra Aegidium Romanum, and Contra Durandum. Roensch also credits

him with a Summa theologiae, and the Liber de concordia librorum Thome.6 Glorieux describes his

De concordantiis in seipsum (a lighthearted attempt at reconciling apparent contradictions in the

Thomistic corpus) as written in the style of St. Augustine’s Retractions, written in the person of

Aquinas.7

Some works no longer attributed to him, though long thought to be his include: De natura

accidentis, the Correctorium ‘Quare’ (now considered more probably the work of Richard Knapwell)

and the Liber propugnatorius super primum Sententiae Scoti.8

Thought:

In one article, Jean-Pierre Torrell writes that, “Thomas of Sutton is an independent thinker

who fears not to develop the thought of the Master, and to give proof of certain originality.”9 Much

of Sutton’s attention was given to defending and expanding doctrines of his esteemed confrere, in

various fields including metaphysics, psychology, moral philosophy, and theology. He, therefore,

criticizes the views of the Augustinians, be they Franciscans (Duns Scotus and Robert Cowton) or

6
Op. cit., 48-51.
7
GLORIEUX, “Pro et Contra Thomam” in: Sapientiae Procerum Amore, Theodor Wolfram Kohler OSB (ed.)
Roma, 1974, p. 268.
8
Cf. BONINO, “Le statut ontologique de l’accident selon Thomas de Sutton,” in: Revue Thomiste 112, 2012/1,
pp. 121-156; and GELBER: It Could Have Been Otherwise: Contingency and Necessity in Dominican Theology at
Oxford, 1300 – 1350, Leiden, 2004, footnote p. 60. Cf. Michael SCHMAUS’ introduction to his edition of
Sutton’s Quodlibeta (München, 1969)for confusions in attribution regarding other Thomasses, and other
circumstances. Also, Cf. FREIDMAN, Intellectual Traditions at the Medieval University: The Use of
Philosophical Psychology in Trinitarian Theology among the Franciscans and Dominicans, 1250-1350, Leiden,
2013, p. 477.
9
TORRELL, “La scienza teologica secondo Tommaso e i suoi primi discepoli” in: Storia della teologia nel
medioevo vol. II, La grande fioritura, ed. Giulio D’Onofrio, Casale Monferrato, 1996, p. 905. My translation.
 7

seculars, as the master Henry of Ghent who opposed the “doctor communis” in all these fields. Still,

Sutton was not afraid to correct his master when he suspected misinterpretation of the Philosopher,

who had attracted Sutton’s attention long before he joined the Dominicans.

Metaphysics10
Thomas Sutton is especially forceful on the unicity of substantial form of man which was

hotly debated especially around Oxford while he resided there, stressing this doctrine not only in his

tractates dedicated to the matter, as listed above, but also in his Quaestiones ordinariae.

Metaphysically one substance may not have more than substantial form, making it to be what it is.

Regarding the human form, Sutton points out dangers of slackening the bond of soul to body and

making them two separate composite substances, which is contrary to both faith and reason. 11

Similarly, he defended and developed Aquinas’ doctrine on the real distinction of essence and

existence not only in his Tractatus de ente et essentia, but also, along with the principal of

individuation and the character of matter, in his Quaestiones ordinariae (which G. Klima

demonstrates well in her article on the intellective soul).12

10
Most of the studies I found on Thomas Sutton regard his metaphysics, showing that he seems to have
primarily been a metaphysician, rather than logician or moral philosopher.
11
KLIMA, “Thomas of Sutton on the Nature of the Intellective Soul and the Thomistic Theory of Being,” in:
Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des
13. Jahrhunderts. Studien und Texte. After the Condemnation of 1277: Philosophy and Theology at the
University of Paris in the Last Quarter of the Thirteenth Century. Studies and Texts. Eds. Jan A. Aertsen, Kent
Emery, Jr. and Andreas Speer (Miscellanea Mediaevalia, 28). Berlin, 2001. pp.438, footnote 7, citation from
Sutton’s Quaestiones Ordinariae. Heruag. Johannes Schneider. München, 1977. p. 532, q. 19, “Si quis igitur
poneret substantiam intellectivam esse aliam a sensitiva et vegetativa, necessario incideret in errorem
commentatoris Averroes, qui posuit intellectum esse substantiam separatam, et per consequens oporteret
ponere unum intellectum omnium hominum, quia in substantiis separatis non possunt esse plures in eadem
specie, cum non possint differre, nisi per differentias formales diversificant<es> speciem. Quia igitur illud
manifeste repugnat fidei, ideo necesse est ponere quod intellectiva sit eadem substantia cum sensitiva. Solet
tamen poni quod intellectiva et sensitiva sunt diversae formae; etiam in diebus nostris fuit communis opinio in
Anglia. Sed qui sic posuerunt, non perceperunt errores, qui ex hoc sequuntur contra fidem, et pro tanto
excusabiles sunt.” Guyla Klima’s article is excellent in showing Sutton’s criticism of Henry of Ghent regarding
unicity of form, principle of individuation, participation in being (real distinction of essence and existence), and
the nature of the soul.
12
Klima, op. cit., p. 443, citing Sutton’s q. 27, pp753-754 of the edition cited above. “Advertendum est igitur
quod esse non multiplicatur nisi per multiplicationem essentiae, et hoc potest sic videri: essentia quae est
ipsum esse, non potest multiplicari, sed est una sola, scilicet deus ipse, ut alibi dictum est. Nec esse potest
includi in essentia alicuius causati, quia essentia de cuius ratione est esse, non potest intelligi non esse, et per
consequens non potest produci a non-esse in esse. Ad hoc igitur quod esse multiplicetur, oportet essentias
multiplicari, quae recipiant esse et limitent esse, quod participant; esse enim subsistens non receptum in
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Psychology

In the field of psychology, against the Augustinians, Thomas Sutton defends Aquinas’

doctrines on the nature of the soul, the soul’s knowledge of itself, the passivity of the senses, and

the functions of the intellect.13 Guyla Klima presents well Sutton’s doctrine of the nature of the

human soul as a metaphysical link between the material and immaterial realms of being, making it a

very singular metaphysical case:

Sutton thinks of the human soul as providing a peculiar kind of determination, or limitation
of the act of being which actualizes it. It is precisely this peculiar kind of limitation that
establishes the human soul as a “borderline case” between the realms of absolute
materiality and absolute immateriality without any contradiction, despite the per se
opposition between these primary differences of the category of substance. On this basis,
Sutton is able to present the case of the Thomistic conception of the intellective soul as
being free from any inconsistency, despite the fact that it entails the attribution of the
opposite conditions of materiality and immateriality to one and the same entity. The point,
however, is that these attributions do not pertain to the soul in the same respect and
without any qualification, precisely because of the soul’s “borderline status” between pure
materiality and pure immateriality.14

D.E. Sharp, even approaching a century after publishing on Thomas Sutton’s psychology and theory

of separated substances still seems to be the English-language expert to check on such matters. His

article on Sutton’s account of psychology clearly delineates Sutton’s doctrine and shows some

questionable points where he seems to differ from his doctor venerabilis.15

aliquo est illimitatum et unum tantum. Oportet igitur dicere quod, sicut forma multiplicatur per hoc quod
recipitur in diversis materiis, ita esse actuale multiplicatur per hoc quod recipitur in diversis essentiis. Unde in
multiplicatione decem praedicamentorum hoc est manifestum, quia per hoc quod ens, quod significat
essentiam, multiplicatur per se et non per aliquid additum in essentias decem praedicamentorum, esse actuale
receptum in essentiis illis et limitatum per illas multiplicatur in decem praedicamentis. Universaliter enim
multiplicatio limitantium est causa multiplicationis eius quod limitatur, quia illimitatum in quantum huiusmodi
est unum, sed per hoc quod participatur a diversis, contrahitur et multiplicatur in illis.”
13
Cf. D.E. SHARP, “Thomas of Sutton, O. P. His Place in Scholasticism and an Account of his Psychology,” in:
Revue néo-scholastique de philosophie. 36° année, Deuxième série, N°41, 1934, p.332
14
Klima, op. cit., p. 454, introducing Sutton’s text from q. 19 of his Quaestiones Ordinarias: “Sciendum est
igitur quod anima humana sic condita est, ut ipsa secundum suam naturam sit in confinio materialium et
immaterialium. Unde in Libro de causis dicitur quod ipsa anima est in horizonte aeternitatis et temporis,
propter hoc quod ipsa est omnium substantiarum intellectualium infima, et per consequens, cum substantiae
intellectuales sint aeviternae, ipsa est infima omnium aeviternorum. Ipsa etiam per comparationem ad formas
materiales, quae sunt corruptibiles, in tempore est suprema: Et sic est in horizonte corruptibilium et
incorruptibilium, sive in confinio aeternitatis participatae et temporis. Et propter hoc oportet quod anima
humana, sic in medio constituta, sapiat naturam tam formarum materialium quam immaterialium.”
15
Cf. D.E. SHARP, “Thomas of Sutton, O. P. His Place in Scholasticism and an Account of his Psychology,” as
above. Whole article, but especially p. 338 ff., “that the intellect under discussion in Quaestiones 15 and 20
must be the combined intellectus possibilis and intellectus activus. If this be true, certain serious difficulties
 9

Leen Spruit speaks more of Sutton’s originality in her concluding remarks concerning his

doctrine of the intelligible species in the acquisition of knowledge:

Undoubtedely, Thomas Sutton’s speculation on intelligible species does not break new
grounds. Its significance is largely historical, as a vigorous defence of the Thomistic legacy in
the philosophical disputes flaring at the end of the 13th century. His views, however, do not
merely duplicate Aquinas’ theses on mental representation. Like Hervaeus, he emphasizes
more forcefully than Thomas the dependence of mental acts upon sensory representations.
An additional original aspect of his approach, which is also historically significant, is a
weakening of the distinction between mental representation and cognitive act.16

Moral Philosophy

There are fewer articles published on Thomas Sutton’s work in moral philosophy than his

metaphysics or his studies of the human soul. Putallaz and Korelec in separate studies discuss

Sutton’s priority of intellect over will, while not destroying its freedom.17 In one very recent work,

István Pieter Bejczy shows how Sutton’s Quodlibeta, “provides a forceful example of how

voluntarism, intentionalism, egalitarianism, and individualism may go together in late medieval

virtue ethics in such a way as to nearly completely subvert Aristotle’s views.”18 So, while moral

philosophy was not his major field of interest, yet one can see that he did not neglect to write even

on such matters.

arise in what must be regarded as Sutton's most independent contribution to philosophy. In the first place, an
intellect which is entirely passive would be irreconcilable with the account of cognition which he gives later (cf.
p. 345), in particular with the abstracting of the species intelligibiles from the phantasm and with the
presenting of an object of volition to the will. In the second place, this doctrine of a passive intellect seems to
be perilously allied to the theory of the intellect put forward by the Latin Averroists with whom, as we shall
see, Sutton found himself in disagreement. It must be concluded, then, that this doctrine of the passivity of the
intellect, like that of the passivity of the senses and the will (cf. pp. 343 and 352), was unnecessarily evolved by
our philosopher mainly to avoid the supposition that the soul, like God, is a pure activity, and that it acquired
plausibility in his sight because of a hopeless confusion between what the Scholastics called « actus primus»
and « actus secundus», i. e., between act and activity. ” And p. 343, “Perhaps Sutton 's most original
contribution to the question of sense-perception, if indeed it be not a misinterpretation of St. Thomas, is his
doctrine of the passivity of the sense-faculty. This passivity, he contends, is established by the facts that the
senses do not always experience all things and that they do not always sense themselves, and is also
supported by Aristotle in De An. 2 (417 a 6) where too it is pointed out that sensing presupposes external
sensibilia and that the senses do not reflect on themselves.”
16
SPRUIT, Leen: Species intelligibilis : From Perception to Knowledge I. Classical roots and Medieval Discussions,
Leiden, 1994, pp. 276-277.
17
KORELEC, Jerzy Bartłomiej: "Free Will and Free Choice" in: The Cambridge History of Later Medieval
Philosophy, Eds. Norman Kretzmann et al, Cambridge, 1982. pp. 637-638; PUTALLAZ, François-Xavier: “Thomas
de Sutton, ou la liberté controversée,” in: Revue Thomiste 97, 1997. pp. 31-46.
18
BEJCZY, István Pieter: “A Quodlibetal Question of Thomas of Sutton” in: The Cardinal Virtues in the Middle
Ages: A Study in Moral Thought from the Fourth to the Fourteenth Century, Leiden, 2011. pp. 280
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Theology

In theology, Sutton discusses such themes as the possibility of eternal creation, the

distinction between divine essence and attributes, the Trinity, freedom of divine will. He follows

Aquinas in his allowance for the metaphysical possibility of an eternal world to be created, posterior

to God in causality yet co-eternal with Him, affirming the need for revelation to show the world’s

creation in time. As other medieval authors, he studied and commented on the Scriptures and the

Church Fathers, but primary legacy seems to have come through his metaphysics as a way of

clarifying theology.

Conclusion:

In recent works, Thomas Sutton is often cited for clarifications in Thomistic metaphysics and

logic, and less often in theology and moral philosophy. He is considered to be the greatest early

promoter of Thomism at Oxford, not because he slavishly replicated the same arguments of St.

Thomas Aquinas, but because in defending him, he did not fear to further the steps his master had

taken.19 Nor did he fear to make mistakes in branching out from the not-yet-canonized saint’s

positions on certain issues. Thus, the Thomism of Thomas Sutton including enriching St. Thomas’

doctrine with his own originality in pursuit of the same wisdom St. Thomas sought.

19
Cf. TORRELL, Jean-Pierre: “La scienza teologica secondo Tommaso e i suoi primi discepoli” in: Storia della
teologia nel medioevo vol. II, La grande fioritura, ed. Giulio D’Onofrio, Casale Monferrato, 1996, p. 905: “È con
lui, forse, che si percepisce al meglio il fatto cho non dobbiamo confondere questi primi discepoli di Tommaso
con dei fanatici accecati o con dei semplice epigoni. Tommaso di Sutton è un pensatore indipendente, che non
teme di sviluppare il pensiero del Maestro e di dare prova di una sicura originalità.”
 11

Bibliography

Primary Sources
THOMAS DE SUTTON, Quaestiones Ordinariae. Heruag. Johannes Schneider. München, 1977.

----- Quodlibeta. Ed. Michael Schmaus and Maria Gonzalez-Habba, München, 1969.

-----Contra Pluralitatem Formarum. (This text was attributed to Thomas Aquinas, and was published
in various editions of his words, such as: THOMAE AQUINATIS, S. Opuscula Omnia, Genuina quidem
necnon spuria melioris notae debito ordine collecta cura et studio R. P. Mandonnet. Tomus Quintus
Opuscula Spuria, Paris, 1927. pp. 308-346)

-----Liber propugnatorius super primum sententiarum contra Johannem Scotum. (Venedig, 1523).
Frankfurt, 1966.

----- Contra quodlibet Ioannis Duns Scoti, Ed. Johannes Schneider, München, 1978.

-----Quaestio de principio individuationis. (The text of this question was published in: ALAMANNO,
A.C. “Summa Philosophiae”. Tomus III, Sectio VI, Metaphysica. Parisiis, Lethielleux, 1894, Appendix,
pp. 582-588)

----- Tractatus de esse et essentia, Ed. Władysław Seńko, Trzy studia nad spuścizną i poglądami
Thomasza Suttona dotycącymi problemu isoty i istinenia. Studia Mediewistyczne 11, 1970. pp. 111-
280

-----Super librum Praedicamentorum, Ed. Władysław Seńko, “Le comment de Thomas Sutton sur les
Catégories d’Aristote,” Mediaevalia Philosophia Polonorum 4, 1959. pp. 35-80.

----- Contnuatio SANCTI THOMAE DE AQUINO Opera omnia iussu Leonis XIII P. M. edita, t. 1*/1:
Expositio libri Peryermeneias (2ª ed.: Commisio Leonina-J. Vrin, Roma-Paris, 1989).

-----Continuatio SANCTI THOMAE AQUINATIS Opera omnia iussu impensaque Leonis XIII P. M. edita,
t. 3: In librum primum Aristotelis De generatione et corruptione expositio (Ex Typographia Polyglotta
S. C. de Propaganda Fide, Romae, 1886) p. 259-322

Secondary Sources
ASHWORTH, Jennifer E.: “Analogy and Equivocation in Thomas Sutton, O.P.,” in: Vestigia, Imagines,
Verba: Semiotics and Logic in Medieval Theological Texts (XIIth-XIVth Century). Acts of the XIth
Symposium on Medieval Logic and Semantics, San Marino, 24-28 May 1994. Ed. Costantino Marmo
(Semiotic and Cognitive Studies, 4). Turnhout, 1997. pp. 289-303

BEJCZY, István Pieter: “A Quodlibetal Question of Thomas of Sutton” in: The Cardinal Virtues in the
Middle Ages: A Study in Moral Thought from the Fourth to the Fourteenth Century, Leiden, 2011. pp.
280-283

BONINO, Serge-Thomas: “Le statut ontologique de l’accident selon Thomas de Sutton,” in: Revue
Thomiste 112, 2012/1. pp. 121-156
 12

CESSARIO, Romanus OP: A short history of Thomism, Washington D.C. 2005.

CONTI, Alessandro D.: “Thomas Sutton’s Commentary on the Categories According to MS Oxford,
Merton College 289,” in: The Rise of British logic. Acts of the sixth European symposium on medieval
logic and semantics, Balliol College, Oxford, 19-24 June, 1983, Ed. P. Osmund Lewry (Papers in
Medieval Studies, 7). Pp. xii, 421. Toronto: Pontifical Institute of Mediaeval Studies, 1985. pp. 173-
213

-----“La composizione metafisica dell'ente finito corporeo nell'ontologia di Tommaso Sutton,” in:
Documenti e studi sulla tradizione filosofica medievale: An International Journal on the Philosophical
Tradition from Late Antiquity to the Late Middle Ages of the Società Internazionale per lo Studio del
Medioevo Latino (S.I.S.M.E.L.), 2:2, 1991. pp. 317-360

ECHAURI, Raúl: “La noción de ser in Tomás de Sutton,” in: Patristica et mediaevalia, 10, 1989. pp.
49-55

EHRLE, Franz SJ: “Thomas de Sutton sein Leben; seine Quodibet v. seine Quaestiones disputatae,“
in: Festchrift Georg von Hertling, Kempten-München, 1913. pp. 426-450

FABRO, Cornelio: Breve Introduzione al Tomismo, Marcelo Lattanzio (ed.), Roma, 2007.

FAITANIN, Paolo, “O principio de indivduação segundo Tomás de Sutton,” in Aquinate, 15, 2011. pp.
66-89

FREIDMAN, Russell L.: Intellectual Traditions at the Medieval University: The Use of Philosophical
Psychology in Trinitarian Theology among the Franciscans and Dominicans, 1250-1350, Leiden, 2013.
(especially his chapter, “A Franciscan/Dominican Debate: Robert Cowton and Thomas of Sutton” pp.
507-519.

GELBER, Hester Goodenough: It Could Have Been Otherwise: Contingency and Necessity in
Dominican Theology at Oxford, 1300 – 1350, Leiden, 2004.

GLORIEUX, Palémon: “Autour des opuscules : Thomas d’Aquin ou Thomas de Sutton,” in: Mélanges
de science religieuse, 31:3-4, 1974. pp. 113-120

----- “Pro et Contra Thomam” in: Sapientiae Procerum Amore, Theodor Wolfram Kohler OSB (ed.)
Roma, 1974. pp. 255-287

GOSSIAUX, Mark D.: “Thomas of Sutton and the Real Distinction between Essence and Existence,”
in: Modern Schoolman 83, 2006. pp. 263-84

HECHICH, Barnaba: De Immaculata Conceptione Beatae Mariae Virginis secundum Thomas de

Sutton O.P. et Robertus Cowton O.F.M., textus et doctrina, Romae, 1958.

HINNEBUSCH, Wiliam OP: The Early English Friars Preachers, Romae ad S. Sabinae, Institutum
Historicum FF. Praedicatorum, 1951. pp. 255-287

KAEPPELI, Thomas OP - PANELLA, Emilio OP: Scriptores Ordinis Praedicatorum Medii Aevii, vol. IV,
Romae ad S. Sabinae, Institutum Historicum FF. Praedicatorum, 1970-1993.
 13

KLIMA, Guyla: “Thomas of Sutton on the Nature of the Intellective Soul and the Thomistic Theory of
Being,” in: Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris
im letzten Viertel des 13. Jahrhunderts. Studien und Texte. After the Condemnation of 1277:
Philosophy and Theology at the University of Paris in the Last Quarter of the Thirteenth Century.
Studies and Texts. Eds. Jan A. Aertsen, Kent Emery, Jr. and Andreas Speer (Miscellanea Mediaevalia,
28). Berlin, 2001. pp.436-455

-----“Thomas Sutton and Henry of Ghent on the Analogy of Being,” in: Proceedings of the Society for
Medieval Logic and Metaphysics 2, 2002. pp. 34-44

-----“Thomas of Sutton,” in: A Companion to Philosophy in the Middle Ages. Ed. Jorge J.E. Gracia and
Timothy B. Noone (Blackwell Companions to Philosophy, 24). Pp. xxi, 739. Oxford: Blackwell, 2003.
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-----“Thomas Sutton on Individuation” in : Proceedings of the Society for Medieval Logic and
Metaphysics 5, 2002. pp. 70-78

-----“Thomas of Sutton,” in: Encyclopedia of Mediaval Philosophy: Philosophy Between 500 and
1500, Henrik Lagerlund (ed), New York, 2011. p. 1294.

KNOWLES, David OSB: The Religious Orders in England, vol. I, Cambridge, 1948. p. 233

KORELEC, Jerzy Bartłomiej: "Free Will and Free Choice" in: The Cambridge History of Later Medieval
Philosophy, Eds. Norman Kretzmann et al, Cambridge, 1982. pp. 637-638

LEWRY, Patrick Osmond: “Two Continuators of Aquinas: Robertus de Vulgarbia and Thomas Sutton
on the Perihermeneias of Aristotle,” in: Mediaeval Studies 43, 1981. pp. 58–130

MARSCHLER, Thomas, “Thomas Sutton”, in: D. Berger & J. Vijgen, Thomistenlexikon, Bonn, 2006.
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PELSTER, Franz SJ: “Thomas von Sutton O.P., ein Oxforder Verteidiger der thomistichen Lehre,” in:
Zeitschrift für katholische Theologie. 46, 1922. pp. 212-253, 361-401

-----“Schriften des Thomas von Sutton in der Universitätsbibliothek zu Münster,” in: Zeitschrift für
katholische Theologie. 47, 1923. pp. 483-494

-----“Thomas von Sutton, O.P., als Verfasser zweier Schriften über die Einheit der Wessenform,” in:
Scholastik 3, 1928. pp. 411-413.

-----“Thomistiche Streitschriften gegen Aegidius Romanus und ihre Verfasser: Thomas von Sutton
und Robert von Orford O.P.” in: Gregorianum 24, 1943. pp. 136-152

-----“Thomas von Sutton und das Correctorium ‘Quare detraxisti’,” in: Mélanges Auguste Pelzer,
Louvain, 1947. pp. 441-466

-----“Die Konkordanz Veritatis et sobrietatis verba loquar ein Werk des Benedikt von Asinago, O.P.,
oder des Thomas von Sutton, O.P.” in Scholastik 29, 1954. pp. 244-249.
 14

-----Declarationes magistri Guilelmi de la Mare O.F.M. de variis sententiis S. Thomae Aquinatis,

primum edidit Franciscus Pelster S.J., in: Opuscula et Textus Historiam Ecclesiae Eiusque Vitam atque
doctrinam illustrantia, Series Scholastica edita curantibus I. Koch et F. Pelster, Westphalorum, 1955.

POUILLON, D.H.: “Les Questions sur la métaphysique de Thomas Sutton, O.P.,” in: Mélanges de
Joseph de Ghellinck, S.J., vol. 2, Gembloux, 1951. pp. 937-950

PROUVOST, Géry: “Thomas de Sutton contre Gilles de Rome. La question de l'être: le conflit des
interprétations chez les premiers thomistes (XIIIe-XIVe s.),” in : Revue Thomiste 95, 1995. pp. 417-
429

PRZEZDZÌECKI, Joseph J.: “Selected Questions from the Writings of Thomas of Sutton, O.P.,” in: Nine
Mediaeval Thinkers, ed. J. R. O’Donnell, Toronto, 1955. pp. 309-378.

-----“Thomas of Sutton’s Critique on the Doctrine of Univocity,” in: An Etíenne Gilson Tribute, ed. C.J.
O’Neil, Milwaukee, 1959. pp. 189-208

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36

PUTALLAZ, François-Xavier: “Thomas de Sutton, ou la liberté controversée,” in: Revue Thomiste 97,
1997. pp. 31-46

RODLER, Klaus : “Thomas Sutton on Theology as a Science: An Edition of Questions 1, 3, and 4 of

Sutton’s ‘Cowton Critique’” in: Philosophy and Theology in the Long Middle Ages: A Tribute to
Stephen F. Brown, eds. Kent Emery et al., Leiden, 2011. pp. 591-622

ROENSCH, Frederick J.: Early Thomistic School, Dubuque 1964.

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zwischen Thomas von und Duns Scotus,” in: Beiträge zur Geschicte der Philosophie und Theologie des
Mittelalters 29, Münster, 1930.

SHARP, D. E.: “Thomas of Sutton, O. P. His Place in Scholasticism and an Account of his Psychology,”
in: Revue néo-scholastique de philosophie. 36° année, Deuxième série, N°41, 1934. pp. 332-354

-----“Thomas of Sutton, O.P., His Metaphysics and Angelology” in: Revue néo-scholastique de
philosophie 37, 1935. pp. 88-104

SOLÈRE, Jean-Luc: “Les variations qualitatives dans les théories post-thomistes,” in: Revue Thomiste
112, 2012/1. pp. 157-204

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della teologia nel medioevo vol. II, La grande fioritura, ed. Giulio D’Onofrio, Casale Monferrato, 1996.
pp. 849-920

-----“Le savoir théologique chez les premiers thomistes” in: Revue Thomiste 97, 1997/1. pp. 9-30
 15

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WEISHEIPL, James Athanasius OP: “Thomism,” in: New Catholic Encyclopedia, tom. XIV, Detroit -
Washington D. C., 2003. pp. 40-52

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5),” in: Knowledge and the Sciences in Medieval Philosophy, 2. Proceedings of the Eighth
International Congress of Medieval Philosophy, Helsinki, 24-29 August 1987 (ed. Simo Knuutila, Reijo
Työrinoja, Sten Ebbensen), Helsinki, 1990. pp. 364-372

-----“Thomas Aquinas and the Unity of Substantial Form” in: Philosophy and Theology in the Long
Middle Ages: A Tribute to Stephen F. Brown, eds. Kent Emery et al., Leiden, 2011. pp. 117-154

WŁODEK, Sophie, “Tomasza Suttona Filozofizna interpretasja powstawania bytów materialynych,” in:
Studie z dzejów mysli swietgo Tomasza z Akwinu, ed. Stefan Swiezawski and Jan Cerkawski, Kublin,
1978. pp. 31-45

-----“Thomas Sutton De productione formae substantialis,” in: Archives d'histoire doctrinale et

littéraire du moyen âge, 46, 1979. pp. 127-175