The role of Aristotelian biology in Thomas Aquinas's theology of marriage

This dissertation aims to contribute to the broader questions of Thomas's theology of marriage and the role of Aristotelian philosophy in Thomas Aquinas's thought. Within Aristotelian philosophy, this dissertation limits itself to "biology" broadly conceived: that is, the life processes and habits of plants and animals. The dissertation examines how Thomas Aquinas makes use of Aristotle's observations about plants and especially animals in his thinking about marriage.;The body of the dissertation considers two broad questions. First, it examines the biological end of marriage. It finds that Thomas used comparisons to the mating patterns of animals to elucidate the way traditional Christian understandings of marriage serve the needs of procreation; these arguments became more central to Thomas's thinking over the course of his career. Examining parallel topics in Aristotle's Ethics, Politics, De generatione animalium, and Historia animalium, it establishes that Thomas's "observations" come entirely from Aristotle, but that he applies them to marriage in ways that Aristotle did not.;Next, the dissertation examines the relationship of man and woman within marriage through the lens of male headship. It first establishes the close parallels between Aristotle's and Thomas's thinking about male headship, including its limits, its purpose, and its explanation by their understanding of female intellectual inferiority. But it finds that the premise of female intellectual inferiority is often taken for granted.;It next examines Thomas's thinking about the biological identities of male and female. It finds that Thomas develops a coherent explanation of gender as ordered to procreation; this explanation is based on Aristotle's texts, but develops Aristotle's arguments considerably. This theory of biological gender is shown to explain Thomas's and Aristotle's understanding of female intellectual inferiority.;Finally, the dissertation examines the theological rationale for Thomas's use of Aristotle. It finds that his Christian understanding of creation explains his interest and reworking of Aristotle's arguments. It thus provides a case study in Thomas's use of Aristotle and examines one foundational aspect of Thomas's theology of marriage.