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Summa Theologica Novel Chapters
List of most recent chapters published for the Summa Theologica novel. A total of 816 chapters have been translated and the release date of the last chapter is Apr 02, 2024
Latest Release: Chapter 1 : Summa Theologica.Part I (Prima Pars).by Thomas Aquinas.FIRST ARTICLE [I, Q. 1, Art. 1]Wh
Summa Theologica.Part I (Prima Pars).by Thomas Aquinas.FIRST ARTICLE [I, Q. 1, Art. 1]Whether, besides Philosophy, any Further Doctrine Is Required?Objection 1: It seems that, besides philosophical science, we have no need of any further knowledge. For ma
- 816 _I answer that,_ A part is twofold, essential and quant.i.tative. The essential parts are naturally the form and the matter, and logically the genus and the difference. In this way, each sacrament is divided into matter and form as its essential parts. He
- 815 Objection 1: It would seem that deeds deadened by sin are not revived by Penance. Because just as past sins are remitted by subsequent Penance, so are deeds previously done in charity, deadened by subsequent sin. But sins remitted by Penance do not return
- 814 Obj. 2: Further, Penance consists in certain acts of the penitent.But the gratuitous virtues are not caused through any act of ours: for Augustine says (De Lib. Arb. ii, 18: In Ps. 118) that "G.o.d forms the virtues in us without us." Therefore
- 813 "Fratres odit, apostata fit, spernitque, fateri, Poenituisse piget, pristina culpa redit."For the more grievous the sin committed against G.o.d after one has received the grace of pardon, the greater the ingrat.i.tude. But there are sins more gr
- 812 Obj. 2: Further, each of the above bears the same relation to one venial sin as to all. If therefore, by means of one of them, some venial sin is remitted, it follows that in like manner all are remitted, so that by beating his breast once, or by being sp
- 811 Obj. 2: Further, certain other virtues are more excellent than penance. But the forgiveness of sin is not said to be the effect of any other virtue. Neither, therefore, is it the effect of penance as a virtue.Obj. 3: Further, there is no forgiveness of si
- 810 _On the contrary,_ The Lord said (Jer. 18:8): "If that nation ...shall repent of their evil" which they have done, "I also will repent of the evil that I have thought to do them," so that, on the other hand, if man "do not penance
- 809 _On the contrary,_ It is written (Isa. 26:17): "As a woman with child, when she draweth near the time of her delivery, is in pain, and crieth out in her pangs, so ere we become," by penance, to wit; and according to another [*The Septuagint] ver
- 808 Reply Obj. 1: As stated above (Q. 84, A. 1, ad 1; AA. 2, 3), in the sacrament of Penance, human acts take the place of matter, which is not the case in Baptism and Confirmation. Wherefore, since virtue is a principle of an act, penance is either a virtue
- 807 Objection 1: It would seem that penance cannot be continuous. For it is written (Jer. 31:16): "Let thy voice cease from weeping, and thy eyes from tears." But this would be impossible if penance were continuous, for it consists in weeping and te
- 806 [*Implicitly in the pa.s.sage referred to, but explicitly Serm. xv de verb. Apost.]), "He Who created thee without thee, will not justify thee without thee." Therefore it is evident that after sin the sacrament of Penance is necessary for salvation, eve
- 805 Obj. 2: Further, Augustine says in his book _De Poenitentia_ [Cf.Serm. cccli]: "No one can begin a new life, unless he repent of the old." Now not only sins but also the penalties of the present life belong to the old life. Therefore sins are not the pr
- 804 Whether the Defects Occurring During the Celebration of This Sacrament Can Be Sufficiently Met by Observing the Church's Statutes?Objection 1: It seems that the defects occurring during the celebration of this sacrament cannot be sufficiently met by obse
- 803 But the priest does not seem to pray there for the consecration to be fulfilled, but that it may be fruitful in our regard, hence he says expressively: "That it may become _to us_ the body and the blood."Again, the words preceding these have that meanin
- 802 And therefore, as a rule, it is not lawful to celebrate this sacrament except in a consecrated house. Hence it is enacted (De Consecr., dist. 1): "Let no priest presume to say ma.s.s except in places consecrated by the bishop." And furthermore because p
- 801 Objection 1: It seems that Christ is not sacrificed in the celebration of this sacrament. For it is written (Heb. 10:14) that "Christ by one oblation hath perfected for ever them that are sanctified." But that oblation was His oblation. Therefore Christ
- 800 EIGHTH ARTICLE [III, Q. 82, Art. 8]Whether a Degraded Priest Can Consecrate This Sacrament?Objection 1: It seems that a degraded priest cannot consecrate this sacrament. For no one can perform this sacrament except he have the power of consecrating. But t
- 799 Hier. v) of the bishop, inasmuch as he dispenses this sacrament whereby man is perfected in himself by union with Christ. But other perfections whereby a man is perfected in relation to others, are reserved to the bishop._______________________ FOURTH ART
- 798 OF THE MINISTER OF THIS SACRAMENT (In Ten Articles) We now proceed to consider the minister of this sacrament: under which head there are ten points for our inquiry: (1) Whether it belongs to a priest alone to consecrate this sacrament?(2) Whether several
- 797 _On the contrary,_ Jerome says (Ad Hedib., Ep. x.x.x), "The Lord Jesus Christ, Himself the guest and banquet, is both the partaker and what is eaten."_I answer that,_ Some have said that Christ during the supper gave His body and blood to His disciples,
- 796 Obj. 5: Further, the Church by her statutes intends to promote the welfare of the faithful. But the Church's statute only requires Communion once a year; hence it is enacted (Extra, De Poenit. et Remiss. xii): "Let every person of either s.e.x d
- 795 In like fas.h.i.+on previous evil thoughts can sometimes be without any sin whatever, as when one has to think of such things on account of lecturing or debating; and if it be done without concupiscence and delectation, the thoughts will not be unclean bu
- 794 Reply Obj. 3: By the greatest gifts Augustine understands the soul's virtues, "which no one uses to evil purpose," as though they were principles of evil. Nevertheless sometimes a man makes a bad use of them, as objects of an evil use, as i
- 793 Whether There Are Two Ways to Be Distinguished of Eating Christ's Body?Objection 1: It seems that two ways ought not to be distinguished of eating Christ's body, namely, sacramentally and spiritually. For, as Baptism is spiritual regeneration, a
- 792 _On the contrary,_ our Lord said (John 6:50): "This is the bread which cometh down from heaven; that if any man eat of it, he may not die": which manifestly is not to be understood of the death of the body. Therefore it is to be understood that
- 791 (John 6:56): "Seeing that in meat and drink, men aim at this, that they hunger not nor thirst, this verily nought doth afford save only this meat and drink which maketh them who partake thereof to be immortal and incorruptible, in the fellows.h.i.+p
- 790 Reply Obj. 3: The meaning of this expression is, in the order of nature, understood before the thing signified, just as a cause is naturally prior to the effect; but not in order of time, because this cause has its effect with it at the same time, and thi
- 789 Obj. 8: Further, as was already observed (Q. 48, A. 2; Q. 49, A. 3), Christ's Pa.s.sion sufficed for all; while as to its efficacy it was profitable for many. Therefore it ought to be said: "Which shall be shed for all," or else "for m
- 788 (2) Whether the form for the consecration of the bread is appropriate?(3) Whether the form for the consecration of the blood is appropriate?(4) Of the power of each form?(5) Of the truth of the expression?(6) Of the comparison of the one form with the oth
- 787 Whether the Sacramental Species Can Nourish?Objection 1: It seems that the sacramental species cannot nourish, because, as Ambrose says (De Sacram. v), "it is not this bread that enters into our body, but the bread of everlasting life, which supports
- 786 _On the contrary,_ Qualities are divisible only accidentally, that is, by reason of the subject. But the qualities remaining in this sacrament are divided by the division of dimensive quant.i.ty, as is evident through our senses. Therefore, dimensive quan
- 785 EIGHTH ARTICLE [III, Q. 76, Art. 8]Whether Christ's Body Is Truly There When Flesh or a Child Appears Miraculously in This Sacrament?Objection 1: It seems that Christ's body is not truly there when flesh or a child appears miraculously in this s
- 784 _______________________ FOURTH ARTICLE [III, Q. 76, Art. 4]Whether the Whole Dimensive Quant.i.ty of Christ's Body Is in This Sacrament?Objection 1: It seems that the whole dimensive quant.i.ty of Christ's body is not in this sacrament. For it w
- 783 Reply Obj. 2: That out of which another is made, will sometimes be that other because of the subject which is implied. And therefore, since there is no subject of this change, the comparison does not hold.Reply Obj. 3: In this change there are many more d
- 782 Reply Obj. 4: This change has not properly a subject, as was stated above (A. 4, ad 1); nevertheless the accidents which remain have some resemblance of a subject._______________________ SIXTH ARTICLE [III, Q. 75, Art. 6]Whether the Substantial Form of th
- 781 Obj. 2: Further, there ought to be conformity between the sacraments.But in the other sacraments the substance of the matter remains, like the substance of water in Baptism, and the substance of chrism in Confirmation. Therefore the substance of the bread
- 780 But because the mixing of water with flour is essential to this sacrament, as making the composition of bread, if rose-water, or any other liquor besides true water, be mixed with the flour, the sacrament would not be valid, because it would not be true b
- 779 Whether This Sacrament Ought to Be Made of Unleavened Bread?Objection 1: It seems that this sacrament ought not to be made of unleavened bread. Because in this sacrament we ought to imitate Christ's inst.i.tution. But Christ appears to have inst.i.tu
- 778 (1) Whether bread and wine are the matter of this sacrament?(2) Whether a determinate quant.i.ty of the same is required for the matter of this sacrament?(3) Whether the matter of this sacrament is wheaten bread?(4) Whether it is unleavened or fermented b
- 777 Reply Obj. 2: The difference between corporeal and spiritual food lies in this, that the former is changed into the substance of the person nourished, and consequently it cannot avail for supporting life except it be partaken of; but spiritual food change
- 776 _On the contrary,_ Is the use of the Church, who is governed by the Holy Ghost._I answer that,_ Our Lord promised His faithful (Matt. 18:20) saying: "Where there are two or three gathered together in My name, there am I in the midst of them." An
- 775 Obj. 4: Further, Pope Melchiades says (Ep. ad Episc. Hispan.): "Although the benefit of Regeneration suffices for those who are on the point of death, yet the graces of Confirmation are necessary for those who are to conquer. Confirmation arms and st
- 774 Obj. 3: Further, this sacrament should be conformed to Baptism, as the perfect to the thing perfected, as stated above (A. 2, Obj. 2).But in the form of Baptism no mention is made of signing the character; nor again of the cross of Christ, though in Bapti
- 773 (12) Of its rite._______________________ FIRST ARTICLE [III, Q. 72, Art. 1]Whether Confirmation Is a Sacrament?Objection 1: It seems that Confirmation is not a sacrament. For sacraments derive their efficacy from the Divine inst.i.tution, as stated above
- 772 _On the contrary,_ Pope Celestine says (Epist. ad Episcop. Galliae): "Whether children or young people approach the sacrament of regeneration, they should not come to the fount of life before the unclean spirit has been expelled from them by the exor
- 771 Nevertheless, certain well-known circ.u.mcisions are related as having been performed with a stone knife, thus (Ex. 4:25) we read that "Sephora took a very sharp stone and circ.u.mcised the foreskin of her son," and (Joshua 5:2): "Make thee
- 770 _I answer that,_ As stated above (Q. 66, A. 9), Baptism is a spiritual regeneration. Now when a thing is generated, it receives together with the form, the form's effect, unless there be an obstacle; and when this is removed, the form of the thing ge
- 769 Reply Obj. 2: As Augustine says in his book on Charity (Ep. Joan. ad Parth. iii), "no man is born of water and the Holy Ghost unwillingly which is to be understood not of little children but of adults." In like manner we are to understand as app
- 768 THIRD ARTICLE [III, Q. 69, Art. 3]Whether Baptism Should Take Away the Penalties of Sin That Belong to This Life?Objection 1: It seems that Baptism should take away the penalties of sin that belong to this life. For as the Apostle says (Rom. 5:15), the gi
- 767 TWELFTH ARTICLE [III, Q. 68, Art. 12]Whether Madmen and Imbeciles Should Be Baptized?Objection 1: It seems that madmen and imbeciles should not be baptized. For in order to receive Baptism, the person baptized must have the intention, as stated above (A.
- 766 Obj. 4: Further, unbelief is a most grievous sin, as we have shown in the Second Part (II-II, Q. 10, A. 3). But those who remain in sin should not be baptized: therefore neither should those who remain in unbelief._On the contrary,_ Gregory writing to the
- 765 Therefore it is useless to employ Baptism as a means of justification._I answer that,_ A man may be said to be a sinner in two ways. First, on account of the stain and the debt of punishment incurred in the past: and on sinners in this sense the sacrament
- 764 (11) Whether anyone should be baptized in the mother's womb?(12) Whether madmen and imbeciles should be baptized?_______________________ FIRST ARTICLE [III, Q. 68, Art. 1]Whether All Are Bound to Receive Baptism?Objection 1: It seems that not all are
- 763 Whether Several Can Baptize at the Same Time?Objection 1: It seems that several can baptize at the same time. For unity is contained in mult.i.tude, but not _vice versa._ Wherefore it seems that many can do whatever one can but not _vice versa:_ thus many
- 762 Obj. 3: Further, Isidore says (Epist. ad Ludifred.) that "it belongs to the bishop to consecrate churches, to anoint altars, to consecrate (_conficere_) the chrism; he it is that confers the ecclesiastical orders, and blesses the consecrated virgins.
- 761 Obj. 2: Further, Baptism is a sacrament, as we have made clear above (Q. 65, A. 1). Now none but Baptism of Water is a sacrament.Therefore we should not reckon two other Baptisms.Obj. 3: Further, Damascene (De Fide Orth. iv) distinguishes several other ki
- 760 Later on, however, there arose the error of certain schismatics and heretics who rebaptized: as Augustine (Super. Joan., cf. De Haeres.lxix) relates of the Donatists. Wherefore, in detestation of their error, only one immersion was ordered to be made, by
- 759 _On the contrary,_ our Lord said (Matt. 28:19): "Going ... teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."_I answer that,_ Baptism receives its consecration from its form, according to Eph.
- 758 THIRD ARTICLE [III, Q. 66, Art. 3]Whether Water Is the Proper Matter of Baptism?Objection 1: It seems that water is not the proper matter of Baptism.For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De Fide Orth. iv), has a power of enlig
- 757 In the first way, three sacraments are necessary for salvation. Two of them are necessary to the individual; Baptism, simply and absolutely; Penance, in the case of mortal sin committed after Baptism; while the sacrament of order is necessary to the Churc
- 756 Reply Obj. 1: The same princ.i.p.al agent uses various instruments unto various effects, in accordance with the thing to be done. In the same way the Divine power and the Pa.s.sion of Christ work in us through the various sacraments as through various ins
- 755 Objection 1: It seems that faith is required of necessity in the minister of a sacrament. For, as stated above (A. 8), the intention of the minister is necessary for the validity of a sacrament. But "faith directs in intention" as Augustine says
- 754 Obj. 2: Further, all the power of the sacraments is derived from Christ, as stated above (A. 3; Q. 62, A. 5). But evil men are cut off from Christ: because they have not charity, by which the members are united to their Head, according to 1 John 4:16: &qu
- 753 Objection 1: It seems that not G.o.d alone, but also the minister, works inwardly unto the sacramental effect. For the inward sacramental effect is to cleanse man from sin and enlighten him by grace. But it belongs to the ministers of the Church "to
- 752 Objection 1: It seems that the character is not subjected in the powers of the soul. For a character is said to be a disposition to grace. But grace is subjected in the essence of the soul as we have stated in the Second Part (I-II, Q. 110, A. 4). Therefo
- 751 (2) What is this character?(3) Of whom is this character?(4) What is its subject?(5) Is it indelible?(6) Whether every sacrament imprints a character?_______________________ FIRST ARTICLE [III, Q. 63, Art. 1]Whether a Sacrament Imprints a Character on the
- 750 Reply Obj. 3: If a spiritual thing exist perfectly in something, it contains it and is not contained by it. But, in a sacrament, grace has a pa.s.sing and incomplete mode of being: and consequently it is not unfitting to say that the sacraments contain gr
- 749 _On the contrary,_ Augustine says (Contra Faust. xix) that the sacraments of the Old Law "were abolished because they were fulfilled; and others were inst.i.tuted, fewer in number, but more efficacious, more profitable, and of easier accomplishment.&
- 748 OF THE NECESSITY OF THE SACRAMENTS (In Four Articles) We must now consider the necessity of the sacraments; concerning which there are four points of inquiry: (1) Whether sacraments are necessary for man's salvation?(2) Whether they were necessary in
- 747 Obj. 3: Further, it is not fitting that the salvation of men be restricted by the Divine Law: still less by the Law of Christ, Who came to save all. But in the state of the Law of nature determinate things were not required in the sacraments, but were put
- 746 FIRST ARTICLE [III, Q. 60, Art. 1]Whether a Sacrament Is a Kind of Sign?Objection 1: It seems that a sacrament is not a kind of sign. For sacrament appears to be derived from "sacring" (_sacrando_); just as medicament, from _medicando_ (healing)
- 745 Reply Obj. 1: As was said above (A. 3, Obj. 1), judiciary power goes with royal dignity. Now Christ, although established king by G.o.d, did not wish while living on earth to govern temporarily an earthly kingdom; consequently He said (John 18:36): "
- 744 FIRST ARTICLE [III, Q. 59, Art. 1]Whether Judiciary Power Is to Be Specially Attributed to Christ?Objection 1: It would seem that judiciary power is not to be specially attributed to Christ. For judgment of others seems to belong to their lord; hence it i
- 743 Reply Obj. 3: As Gregory says in a Homily on the Ascension (Hom. xxix in Evang.), "it is the judge's place to sit, while to stand is the place of the combatant or helper. Consequently, Stephen in his toil of combat saw Him standing whom He had a
- 742 A place implies the notion of containing; hence the first container has the formality of first place, and such is the first heaven.Therefore bodies need in themselves to be in a place, in so far as they are contained by a heavenly body. But glorified bodi
- 741 Reply Obj. 3: Although Christ's bodily presence was withdrawn from the faithful by the Ascension, still the presence of His G.o.dhead is ever with the faithful, as He Himself says (Matt. 28:20): "Behold, I am with you all days, even to the consu
- 740 Whether Christ's Resurrection Is the Cause of the Resurrection of Our Bodies?Objection 1: It would seem that Christ's Resurrection is not the cause of the resurrection of our bodies, because, given a sufficient cause, the effect must follow of n
- 739 Whether Christ Should Have Appeared to the Disciples "in Another Shape"?Objection 1: It would seem that Christ ought not to have appeared to the disciples "in another shape." For a thing cannot appear in very truth other than it is. Bu
- 738 (2) Whether it was fitting that they should see Him rise?(3) Whether He ought to have lived with the disciples after the Resurrection?(4) Whether it was fitting for Him to appeal to the disciples "in another shape"?(5) Whether He ought to have d
- 737 Reply Obj. 2: As stated above (Q. 53, A. 3), Christ rose to the immortal life of glory. But such is the disposition of a glorified body that it is spiritual, i.e. subject to the spirit, as the Apostle says (1 Cor. 15:44). Now in order for the body to be e
- 736 _I answer that,_ As stated above (A. 1) Christ's Resurrection was necessary for the instruction of our faith. But our faith regards Christ's G.o.dhead and humanity, for it is not enough to believe the one without the other, as is evident from wh
- 735 Obj. 3: Further, as Baptism works in virtue of Christ's Pa.s.sion, so also does Christ's descent into h.e.l.l, as is clear from what has been said (A. 4, ad 2, AA. 5, 6). But through Baptism children are delivered from original sin and h.e.l.l.
- 734 Obj. 2: Further, nothing can be termed whole when its parts are severed. But the soul and body, which are the parts of human nature, were separated at His death, as stated above (Q. 50, AA. 3, 4), and it was after death that He descended into h.e.l.l. The
- 733 Reply Obj. 2: As Augustine says (De Trin. iv; cf. De Consens. Evang.iii), Christ rose with the dawn, when light appears in part, and still some part of the darkness of the night remains. Hence it is said of the women that "when it was yet dark"
- 732 Whether It Was Fitting for Christ to Be Buried?Objection 1: It would seem unfitting for Christ to have been buried, because it is said of Him (Ps. 87:6): "He is [Vulg.: 'I am'] become as a man without help, free among the dead." But th
- 731 Reply Obj. 2: Through being united to human nature, the Word of G.o.d is not on that account called human nature: but He is called a man--that is, one having human nature. Now the soul and the body are essential parts of human nature. Hence it does not fo
- 730 _On the contrary,_ It is written (Phil. 2:8): "He became obedient unto death, even the death of the cross; for which cause G.o.d also exalted Him."_I answer that,_ Merit implies a certain equality of justice: hence the Apostle says (Rom. 4:4): &
- 729 Now He was lifted up from the earth by His Pa.s.sion on the cross.Therefore by His Pa.s.sion the devil was deprived of his power over man._I answer that,_ There are three things to be considered regarding the power which the devil exercised over men previ
- 728 Obj. 2: Further, he is said to redeem who pays the price of redemption. But G.o.d the Father gave His Son in redemption for our sins, as is written (Ps. 110:9): "The Lord hath sent redemption to His people," upon which the gloss adds, "that
- 727 FIRST ARTICLE [III, Q. 48, Art. 1]Whether Christ's Pa.s.sion Brought About Our Salvation by Way of Merit?Objection 1: It would seem that Christ's Pa.s.sion did not bring about our salvation by way of merit. For the sources of our sufferings are
- 726 Likewise His "goodness" (Rom. 11:22) s.h.i.+nes forth, since by no penalty endured could man pay Him enough satisfaction: and the Apostle denotes this when he says: "He delivered Him up for us all": and, again (Rom. 3:25): "Whom&q
- 725 i, cap. 26] we read: "If any man does not confess that the Word of G.o.d suffered in the flesh and was crucified in the flesh, let him be anathema." Therefore Christ's Pa.s.sion belongs to the _suppositum_ of the Divine Nature by reason of
- 724 lv: "The Saviour did everything in its proper place and season."Reply Obj. 1: Some hold that Christ did die on the fourteenth day of the moon, when the Jews sacrificed the Pasch: hence it is stated (John 18:28) that the Jews "went not into
- 723 Therefore it would have been superfluous to choose the greatest of all pains._On the contrary,_ It is written (Lam. 1:12) on behalf of Christ's Person: "O all ye that pa.s.s by the way attend, and see if there be any sorrow like unto My sorrow.&
- 722 Reply Obj. 1: Even nature uses several means to one intent, in order to do something more fittingly: as two eyes for seeing; and the same can be observed in other matters.Reply Obj. 2: As Chrysostom [*Athanasius, Orat. De Incarn. Verb.]says: "Christ
- 721 With regard to the Pa.s.sion, there arises a threefold consideration: (1) The Pa.s.sion itself; (2) the efficient cause of the Pa.s.sion; (3) the fruits of the Pa.s.sion.Under the first heading there are twelve points of inquiry: (1) Whether it was necess
- 720 _I answer that,_ Our Lord, after foretelling His Pa.s.sion to His disciples, had exhorted them to follow the path of His sufferings (Matt. 16:21, 24). Now in order that anyone go straight along a road, he must have some knowledge of the end: thus an arche
- 719 Objection 1: It would seem that Christ worked miracles unfittingly on men. For in man the soul is of more import than the body. Now Christ worked many miracles on bodies, but we do not read of His working any miracles on souls: for neither did He convert
- 718 Reply Obj. 1: This was the argument of the Gentiles. Wherefore Augustine says (Ep. ad Volusian. cx.x.xvii): "No suitable wonders, say they, show forth the presence of so great majesty, for the ghostly cleansing" whereby He cast out demons, "
- 717 FIRST ARTICLE [III, Q. 43, Art. 1]Whether Christ Should Have Worked Miracles?Objection 1: It would seem that Christ should not have worked miracles. For Christ's deeds should have been consistent with His words. But He Himself said (Matt. 16:4): &quo