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Its relation to usury and trade suffered discrepancy. On the one hand, he condemned usury, and with another – proved decency of loan operations carried out by church. He condemned trade on purpose profit reception, but as a whole – justified it.
It considered a public division of labour as the natural natural phenomenon and considered that it underlies division of a society into estates, asserted that people are born different by the nature.
One should cultivate the earths, others to build houses, and the part of people will be free from wordly cares and should devote itself to spiritual work for the sake of rescue of the others. It does a conclusion: serfs are created for physical work, and exclusive estates should devote themselves to spiritual activity, be engaged in brainwork.
Thomas Aquinas justified reception of the ground rent. Work – the charitable business necessary for maintenance of a life. Work gives the chance to distribute alms, but the feudal lord can not work, receiving the rent.
Thomas Aquinas was the supporter of a subsistence economy as it is a basis of well-being of people.
Some kinds of trade from its point of view are "fair" trade, in particular import in the country of articles of prime necessity. The profit received thus by merchants, does not contradict Christian virtue (it is a payment for work).
New in the doctrine Thomas Aquinas contained in the sight inspired by <Aristotle> at the state as the natural institute which origin is caused by natural necessity. Such sight has allowed to consider the public phenomena not as result of direct intervention of a divine foresight, and as natural process. On the other hand, the recognition of God the creator of the state also meant refusal of an uncooperative altitude to the secular power and a wordly life that has caused attention to such questions, as forms of government, a monarchy and tyranny, performance against the unfair power, a parity of the church and secular power which drew attention of figures of the Renaissance later.
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