The Best Form of Government:
Sean Ring

Here in Italy, he’s known as Tommaso d’Aquino. But to the English-speaking world, he’s St. Thomas Aquinas, Doctor Angelicus, and the foremost Scholastic thinker, theologian, and philosopher of the Middle Ages. His Summa Theologiae is over 5,000 pages long; thank heavens God sent Catholic author Peter Kreeft to the 20th and 21st centuries to summarize the Summa for us modern readers.

After the upheaval of the recent election and the insanity permeating The State, wherever it is today, I wondered, “What did ole St. Tommy think of government?” This essay attempts to answer that question.

But first, we need a bit of background.

St. Thomas sought to reconcile classical political philosophy with Christian doctrine, curating a vision of governance rooted in natural law, reason, and divine order.

But why would he need to reconcile anything? This bit of history fascinated me.

Once, I heard Europe had lost the works of the ancients and only regained them from Muslim scholars in the Middle Ages. It turns out that’s true.

In particular, Islamic scholars like Avicenna and Averroes preserved and commented on Aristotle’s works.

Initially, Christian thinkers viewed Aristotle’s philosophy with suspicion because it seemed to contradict certain theological principles.

Aristotle needed a “baptism,” and St. Thomas was the man for the job. In his magnum opus Summa Theologiae and other writings, Aquinas drew extensively from Aristotle, referring to him deferentially as “The Philosopher.” Aquinas transformed Aristotle’s principles by placing them within a Catholic framework.

This is now known as the “Conversion of Aristotle,” and it was the start of Scholasticism, a method of critical thought that dominated medieval universities and became the bedrock of modern science and philosophy.

Now, let’s explore the question of government through St. Thomas’ eyes.

The Purpose of Government

For Aquinas, the fundamental purpose of government is the common good.

Luckily, he defines that nebulous term. The common good is the flourishing of all members of society according to their nature and, ultimately, union with God.

In Summa Theologiae (I-II, Q. 90), he writes laws must be directed toward the common good and not private benefit. (Got that, Nancy Pelosi?) This principle establishes the moral foundation of politics: rulers are stewards of justice and must create conditions where individuals can lead virtuous lives.

Aquinas contends humans are naturally social animals (zoon politikon, agreeing with Aristotle). Society isn’t just a collection of individuals but a body with interconnected parts dependent on each other for survival and flourishing. Thus, government isn’t an artificial imposition; it’s a necessary structure emerging from human nature to coordinate actions toward shared goals.

The Best Form of Government: Monarchy, Aristocracy, and Mixed Forms

In De Regno, Aquinas analyzes various forms of government, drawing heavily from Aristotle’s Politics but integrating Christian theology. He identifies three main types of government:

1. Monarchy (rule by one)
2. Aristocracy (rule by a few virtuous leaders)
3. Democracy or Polity (rule by many)

St. Thomas considers monarchy the best form of government because it resembles divine governance. God, the ultimate ruler, governs as a single, unified authority. When ruled by a virtuous king, a monarchy provides clarity, unity, and efficiency in decision-making. In De Regno (Book I, Chapter 2), he states:

It is evident that government by one man is more beneficial than by many, for the purpose of government is the peace and unity of its subjects, which is more easily secured by one ruler than by many.

Aquinas’ preference for monarchy hinges on the assumption of the ruler’s virtue. Motivated by justice and the common good, a virtuous monarch acts decisively and avoids the factionalism and inefficiencies that often plague other systems.

In today’s world, the country whose government most resembles this notion is Singapore. Sure, they don’t have a king, but the Prime Minister is powerful.

Sic Semper Tyrranus

Aquinas knows the main danger of monarchy is tyranny. When a monarch rules for personal gain rather than the common good, the government devolves into tyranny.

To mitigate this risk, Aquinas suggests monarchies add elements of aristocracy and democracy, forming a mixed government. Cicero advocated balancing the strengths of each system, and St. Thomas appropriated the idea.

In such a system, the counsel of wise advisors (aristocracy) and accountability to the broader populace (democracy) temper a monarch’s power.

We can argue the Founding Fathers attempted to do this by having an executive branch (the President), whose power is checked by the aristocracy (the Senate) and is accountable to the populace (the House of Representatives).

Law as the Instrument of Governance

The concept of law is central to St. Thomas’ idea of government. In Summa Theologiae(I-II, Q. 90-97), he defines four types of law:

• Eternal Law: God’s unchanging reason, governing the universe.
• Natural Law: The participation of rational people in eternal law, discerned through reason.
• Human Law: Positive laws governments enact to uphold the natural law.
• Divine Law: Revelation guides humanity to its supernatural end.

Aquinas argues human laws must align with natural law to be just. When laws contradict natural law, they lose their moral authority and shouldn’t be obeyed. For Aquinas, the legitimacy of a government rests on its adherence to this principle. A ruler who enacts unjust laws or governs tyrannically forfeits their moral authority, and resistance—even rebellion—may be justified under specific conditions.

The absence of this principle in many of our current laws explains why there’s so much social unrest in the Western world today.

The Role of the Church in Government

Aquinas views the Church as essential in guiding political authority. The Church is (hopefully) concerned with humanity’s salvation and complements the state’s jurisdiction. While the state governs earthly affairs, the Church provides moral and spiritual guidance.

Aquinas wants harmony between spiritual and temporal power but acknowledges potential conflicts. In such cases, he prioritizes spiritual authority, as the ultimate purpose of human life transcends temporal concerns. This principle underpins the medieval concept of Christendom, where the Church and state work in tandem toward the common good.

We saw a resurgence of this in the election. Trump taking the Catholic vote 58-42 is proof in my eyes.

Practical Implications for Modern Governance

Although grounded in medieval times, Aquinas’ vision of government offers enduring insights into contemporary politics.

Governments should prioritize policies that promote the well-being of all citizens, balancing individual rights with collective responsibilities.

A leader’s character is critical. Aquinas’ emphasis on virtue underscores the need for ethical standards in political office.

St. Thomas’ support for mixed government anticipated modern checks and balances designed to prevent one part of the government from usurping power from the others.

While modern states separate church and state, Aquinas’ framework encourages reflection on the moral and ethical dimensions of political decisions.

Wrap Up

St. Thomas Aquinas’ views on governance are still the cornerstone of Western political thought.

His combination of classical philosophy and Christian theology provides a framework for governing. By emphasizing the common good, virtue, and the law, Aquinas challenges rulers to govern justly.

Aquinas’ vision reminds us of the higher calling of government: to create a society where individuals can flourish in their earthly lives and prepare for their afterlife.

 

My story starts in Hasbrouck Heights, New Jersey, where I grew up. My childhood was idyllic. I never thought I'd leave the Heights. Well, maybe just for college. When I was searching for colleges, I only looked within a hundred miles or so. I wound up going to Villanova. I stayed there for four years and earned — their word, not mine — a finance degree with a minor in political science. After that, I went to work on Wall Street. I had a menial job at Paine Webber to start, but then I got my first real Wall Street job at Lehman Bros. (before its collapse, of course). I worked there in Global Corporate Equity Derivatives as an accountant, believe it or not. Honestly, I hated the job back then. I didn't know how spreadsheets worked — yes, even with a finance degree. (Now I'm a Microsoft Excel nut. I think it’s one of the most extraordinary things ever invented.) After that, I moved to Credit Suisse, who sent me to London — the center of global operations for banking. I was young. Not only did I love the city for being a Candyland for alcoholics, but I also needed the international experience to cancel out my mediocre grade point average to get into a top 25 U.S. business school. Somehow, though, I stayed for a decade, until I discovered London Business School. There I earned a master’s (HA!) degree in finance. My next job was as a futures broker, which I utterly loathed. When I had enough, I took a year off — pub crawling around London and pissing away my bonus money. Then I figured out that I needed a new job. So I went to work for a company called 7city Learning, where all of the best finance trainers were working. I had no idea about any of that, but imagine walking into the 1927 Yankees locker room and being taught how to hit. I spent my time teaching all the traders exams, the graduate programs of the various big banks and then the CFA Level 1 review courses. Yes, that's the only level I've passed. I hate that exam. I never really wanted to run money anyway. In 2009, my boss asked me to move to Singapore to help build the business in Asia. Then I went to work for another financial training company where all of my friends had migrated. Around the time I was getting bored of Singapore, my old bank asked me to work at talent development for them in Hong Kong. Nearly three years later, I moved to the Philippines, where I started an EdTech startup called Finlingo. Along the way, I’ve racked up a ton of qualifications — I am a CAIA, FRM and CMT, amongst a few other things — but they don't mean anything. All that matters are my experience, my connections and my takes on things. So every day I'm going to do my snarky best to inform and entertain you.

  

 

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