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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
- 616 Reply Obj. 2: The same judgment does not apply to things that are sought for their own sake, as to things sought for the sake of something else. For in things sought for their own sake, the agent's power is the more effective according as it extends
- 615 Reply Obj. 2: When the mind is intent, in its act, upon distant things which are far removed from the senses, the intensity of its application leads to abstraction from the senses; but when it is intent, in its act, upon the coordination of or judgment co
- 614 (1) Whether the prophets see G.o.d's very essence?(2) Whether the prophetic revelation is effected by the infusion of certain species, or by the infusion of Divine light alone?(3) Whether prophetic revelation is always accompanied by abstraction from
- 613 _I answer that,_ As stated above (A. 1), prophecy in its true and exact sense comes from Divine inspiration; while that which comes from a natural cause is not called prophecy except in a relative sense. Now we must observe that as G.o.d Who is the univer
- 612 Reply Obj. 1: As stated in the First Part (Q. 14, A. 13) the cert.i.tude of the Divine foreknowledge does not exclude the contingency of future singular events, because that knowledge regards the future as present and already determinate to one thing. Whe
- 611 We might, however, reply that a person is called a prophet, even while his prophetic enlightenment ceases to be actual, on account of his being deputed by G.o.d, according to Jer. 1:5, "And I made thee a prophet unto the nations."Reply Obj. 3: E
- 610 _I answer that,_ The virtues annexed to temperance may be considered in two ways: first, in themselves; secondly, in their effects.Considered in themselves they have no direct connection with the love of G.o.d or of our neighbor; rather do they regard a c
- 609 In point of excess, this inordinate attachment occurs in three ways.First when a man seeks glory from excessive attention to dress; in so far as dress and such like things are a kind of ornament. Hence Gregory says (Hom. xl in Ev.): "There are some w
- 608 _On the contrary,_ Augustine says (Music. ii, 15): "I pray thee, spare thyself at times: for it becomes a wise man sometimes to relax the high pressure of his attention to work." Now this relaxation of the mind from work consists in playful word
- 607 On the other hand, the desire or study in pursuing the knowledge of truth may be right or wrong. First, when one tends by his study to the knowledge of truth as having evil accidentally annexed to it, for instance those who study to know the truth that th
- 606 Moreover, as again Augustine says (Super Gen. contra Manich. ii, 17, 18), "his, that is, the devil's, punishment mentioned here is that for which we must be on our guard against him, not that which is reserved till the last judgment. For when it
- 605 _On the contrary,_ These punishments were appointed by G.o.d, Who does all things, "in number, weight, and measure [*Vulg.: 'Thou hast ordered all things in measure, and number, and weight.']" (Wis.11:21)._I answer that,_ As stated in
- 604 As regards the genus itself of the sin, the sin of each is considered to be equal, for each sinned by pride. Hence Augustine says (Gen. ad lit. xi, 35): "Eve in excusing herself betrays disparity of s.e.x, though parity of pride."But as regards
- 603 Obj. 3: Further, man sinned at the devil's suggestion. Now the devil in tempting man promised him knowledge (Gen. 3:5). Therefore inordinateness in man was through the desire of knowledge, which pertains to curiosity. Therefore curiosity, and not pri
- 602 Obj. 3: Further, the greater evil is not punished by a lesser evil.But pride is sometimes punished by other sins according to Rom. 1:28, where it is stated that on account of their pride of heart, men of science were delivered "to a reprobate sense,
- 601 Now the knowledge of truth pertains, not to the irascible but to the rational faculty. Therefore pride is not in the irascible.Obj. 2: Further, Gregory says (Moral. xxiv, 8) that "the proud observe other people's conduct not so as to set themsel
- 600 Reply Obj. 2: Man arrives at humility in two ways. First and chiefly by a gift of grace, and in this way the inner man precedes the outward man. The other way is by human effort, whereby he first of all restrains the outward man, and afterwards succeeds i
- 599 Whether One Ought, by Humility, to Subject Oneself to All Men?Objection 1: It would seem that one ought not, by humility, to subject oneself to all men. For, as stated above (A. 2, ad 3), humility consists chiefly in man's subjection to G.o.d. Now on
- 598 _On the contrary,_ In all these things it is necessary to observe the "mode" whence modesty takes its name. Therefore modesty is about all of them._I answer that,_ As stated above (A. 1), modesty differs from temperance, in that temperance moder
- 597 QUESTION 159 OF CRUELTY (In Two Articles) We must now consider cruelty, under which head there are two points of inquiry: (1) Whether cruelty is opposed to clemency?(2) Of its comparison with savagery or brutality._______________________ FIRST ARTICLE [II
- 596 Whether the Philosopher Suitably a.s.signs the Species of Anger?Objection 1: It would seem that the species of anger are unsuitably a.s.signed by the Philosopher (Ethic. iv, 5) where he says that some angry persons are "choleric," some "sul
- 595 Obj. 4: Further, all that makes us depart from likeness to G.o.d is evil. Now anger always makes us depart from likeness to G.o.d, since G.o.d judges with tranquillity according to Wis. 12:18. Therefore to be angry is always an evil._On the contrary,_ Chr
- 594 Obj. 3: Further, meekness or mildness is included (Matt. 5:4) among the beat.i.tudes, and (Gal. 5:23) among the fruits. Now the virtues differ from the beat.i.tudes and fruits. Therefore they are not comprised under virtue._On the contrary,_ Seneca says (
- 593 Whether the Incontinent Man Sins More Gravely Than the Intemperate?Objection 1: It would seem that the incontinent man sins more gravely than the intemperate. For, seemingly, the more a man acts against his conscience, the more gravely he sins, according
- 592 Reply Obj. 1: Continence has for its matter the desires for pleasures of touch, not as moderating them (this belongs to temperance which is in the concupiscible), but its business with them is to resist them.For this reason it must be in another power, si
- 591 Reply Obj. 1: Just as the ordering of right reason proceeds from man, so the order of nature is from G.o.d Himself: wherefore in sins contrary to nature, whereby the very order of nature is violated, an injury is done to G.o.d, the Author of nature. Hence
- 590 Reply Obj. 1: If a married man has intercourse with another woman, his sin may be denominated either with regard to him, and thus it is always adultery, since his action is contrary to the fidelity of marriage, or with regard to the woman with whom he has
- 589 First, in itself; and thus it has not the character of a sin. For every sin depends on the judgment of reason, since even the first movement of the sensuality has nothing sinful in it, except in so far as it can be suppressed by reason; wherefore in the a
- 588 Obj. 6: Further, Augustine says (De Bono Conjug. xvi) that "what food is to the well-being of the body, such is s.e.xual intercourse to the welfare of the human race." But inordinate use of food is not always a mortal sin. Therefore neither is a
- 587 Reply Obj. 1: According to the Philosopher (Ethic. vi, 5), intemperance is the chief corruptive of prudence: wherefore the vices opposed to prudence arise chiefly from l.u.s.t, which is the princ.i.p.al species of intemperance.Reply Obj. 2: The constancy
- 586 Objection 1: It would seem that no venereal act can be without sin.For nothing but sin would seem to hinder virtue. Now every venereal act is a great hindrance to virtue. For Augustine says (Soliloq. i, 10): "I consider that nothing so casts down the
- 585 As regards the matter of virginity there is that which can be miraculously restored by G.o.d, namely the integrity of the organ, which we hold to be accidental to virginity: while there is something else which cannot be restored even by miracle, to wit, t
- 584 Reply Obj. 3: Among the vices of intemperance, venereal sins are most deserving of reproach, both on account of the insubordination of the genital organs, and because by these sins especially, the reason is absorbed._______________________ QUESTION 152 OF
- 583 (3) Whether it is a virtue distinct from abstinence?(4) Of its relation to purity._______________________ FIRST ARTICLE [II-II, Q. 151, Art. 1]Whether Chast.i.ty Is a Virtue?Objection 1: It would seem that chast.i.ty is not a virtue. For here we are treat
- 582 Obj. 3: Further, whoever causes another to sin, sins himself.Therefore, if drunkenness were a sin, it would follow that it is a sin to ask a man to drink that which makes him drunk, which would seem very hard.Obj. 4: Further, every sin calls for correctio
- 581 _I answer that,_ When a virtue is denominated from some condition common to the virtues, the matter specially belonging to it is that in which it is most difficult and most commendable to satisfy that condition of virtue: thus fort.i.tude is about dangers
- 580 _On the contrary,_ stands the authority of Gregory quoted above._I answer that,_ As stated above (A. 1), gluttony denotes inordinate concupiscence in eating. Now two things are to be considered in eating, namely the food we eat, and the eating thereof. Ac
- 579 We must now consider gluttony. Under this head there are six points of inquiry: (1) Whether gluttony is a sin?(2) Whether it is a mortal sin?(3) Whether it is the greatest of sins?(4) Its species; (5) Whether it is a capital sin?(6) Its daughters.________
- 578 Objection 1: It would seem that the times for the Church fast are unfittingly appointed. For we read (Matt. 4) that Christ began to fast immediately after being baptized. Now we ought to imitate Christ, according to 1 Cor. 4:16, "Be ye followers of m
- 577 lxxii] (ccx.x.x, de Tempore)): "Fasting cleanses the soul, raises the mind, subjects one's flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of l.u.s.t, kindles the true light of
- 576 With regard to abstinence three points have to be considered: (1) Abstinence itself; (2) its act which is fasting; (3) its opposite vice which is gluttony. Under the first head there are two points of inquiry: (1) Whether abstinence is a virtue?(2) Whethe
- 575 Obj. 2: Further, according to Isidore (Etym. x) "honesty means an honorable state." Now honor is due to many things besides virtue, since "it is praise that is the proper due of virtue" (Ethic. i, 12).Therefore honesty is not the same
- 574 Obj. 4: Further, if shamefacedness were properly about a disgraceful action, it would follow that the more disgraceful the action the more ashamed would one be. Yet sometimes a man is more ashamed of lesser sins, while he glories in those which are most g
- 573 QUESTION 143 OF THE PARTS OF TEMPERANCE, IN GENERAL We must now consider the parts of temperance: we shall consider these same parts (1) in general; (2) each of them in particular._______________________ ARTICLE [II-II, Q. 143, Art.]Whether the Parts of T
- 572 _On the contrary,_ Nothing save vice is opposed to virtue. Now insensibility is opposed to the virtue of temperance according to the Philosopher (Ethic. ii, 7; iii, 11). Therefore insensibility is a vice._I answer that,_ Whatever is contrary to the natura
- 571 Reply Obj. 3: Delicacy regards princ.i.p.ally the substance of the food, but secondarily it regards its delicious savor and the way in which it is served._______________________ SIXTH ARTICLE [II-II, Q. 141, Art. 6]Whether the Rule of Temperance Depends o
- 570 _On the contrary,_ The Philosopher (Ethic. ii, 7; iii, 10) reckons it a special virtue._I answer that,_ It is customary in human speech to employ a common term in a restricted sense in order to designate the princ.i.p.al things to which that common term i
- 569 Obj. 2: Further, affirmative precepts are of greater import than negative precepts, since the affirmative include the negative, but not vice versa. Therefore it is unsuitable for the Divine Law to contain none but negative precepts in prohibition of fear.
- 568 Objection 1: It seems that pertinacity is not opposed to perseverance. For Gregory says (Moral. x.x.xi) that pertinacity arises from vainglory. But vainglory is not opposed to perseverance but to magnanimity, as stated above (Q. 132, A. 2). Therefore pert
- 567 Obj. 2: Further, every part of a moral virtue is about certain pa.s.sions which that virtue moderates. Now perseverance does not imply moderation of the pa.s.sions: since the more violent the pa.s.sions, the more praiseworthy is it to persevere in accorda
- 566 Objection 1: It seems that patience is not a part of fort.i.tude. For a thing is not part of itself. Now patience is apparently the same as fort.i.tude: because, as stated above (Q. 123, A. 6), the proper act of fort.i.tude is to endure; and this belongs
- 565 Reply Obj. 3: Wastefulness is opposed to meanness by the very species of its act, since it exceeds the rule of reason, whereas meanness falls short of it. Yet nothing hinders this from being directed to the end of another vice, such as vainglory or any ot
- 564 Obj. 2: Further, "every magnificent man is liberal" (Ethic. iv, 2).But liberality is about gifts rather than about expenditure.Therefore magnificence also is not chiefly about expenditure, but about gifts.Obj. 3: Further, it belongs to magnifice
- 563 Obj. 3: Further, pusillanimity seems to proceed from inordinate fear: hence it is written (Isa. 35:4): "Say to the fainthearted: Take courage and fear not." It also seems to proceed from inordinate anger, according to Col. 3:21, "Fathers, p
- 562 Whether Vainglory Is a Capital Vice?Objection 1: It seems that vainglory is not a capital vice. For a vice that always arises from another vice is seemingly not capital.But vainglory always arises from pride. Therefore vainglory is not a capital vice.Obj.
- 561 QUESTION 132 OF VAINGLORY (In Five Articles) We must now consider vainglory: under which head there are five points of inquiry: (1) Whether desire of glory is a sin?(2) Whether it is opposed to magnanimity?(3) Whether it is a mortal sin?(4) Whether it is
- 560 Obj. 3: Further, the Apostle says (2 Cor. 3:5): "Not that we are sufficient to think anything of ourselves, as of ourselves." If then presumption, by which one strives at that for which one is not sufficient, be a sin, it seems that man cannot l
- 559 SIXTH ARTICLE [II-II, Q. 129, Art. 6]Whether Confidence Belongs to Magnanimity?Objection 1: It seems that confidence does not belong to magnanimity.For a man may have a.s.surance not only in himself, but also in another, according to 2 Cor. 3:4, 5, "
- 558 Now the difficult and the good (which amount to the same) in an act of virtue may be considered from two points of view. First, from the point of view of reason, in so far as it is difficult to find and establish the rational means in some particular matt
- 557 Obj. 6: Further, Macrobius (De Somn. Scip. i) reckons seven parts of fort.i.tude, namely "magnanimity, confidence, security, magnificence, constancy, forbearance, stability." Andronicus also reckons seven virtues annexed to fort.i.tude, and thes
- 556 Whether Fearlessness Is Opposed to Fort.i.tude?Objection 1: It seems that fearlessness is not opposed to fort.i.tude.For we judge of habits by their acts. Now no act of fort.i.tude is hindered by a man being fearless: since if fear be removed, one is both
- 555 _On the contrary,_ The Philosopher (Ethic. ii, 7; iii, 7) states that timidity is opposed to fort.i.tude._I answer that,_ As stated above (Q. 19, A. 3; I-II, Q. 43, A. 1), all fear arises from love; since no one fears save what is contrary to something he
- 554 Obj. 2: Further, we read of certain women as commended for despising life for the sake of safeguarding the integrity of the flesh: wherefore seemingly the integrity of chast.i.ty is preferable to the life of the body. Now sometimes the integrity of the fl
- 553 The Fourth argument is granted.Reply Obj. 5: Liberality is useful in conferring certain particular favors: whereas a certain general utility attaches to fort.i.tude, since it safeguards the whole order of justice. Hence the Philosopher says (Rhet. i, 9) t
- 552 Now the sensible pain of the body makes one insensible to the spiritual delight of virtue, without the copious a.s.sistance of G.o.d's grace, which has more strength to raise the soul to the Divine things in which it delights, than bodily pains have
- 551 FOURTH ARTICLE [II-II, Q. 123, Art. 4]Whether Fort.i.tude Is Only About Dangers of Death?Objection 1: It seems that fort.i.tude is not only about dangers of death. For Augustine says (De Morib. Eccl. xv) that "fort.i.tude is love bearing all things r
- 550 (2) Whether it is a special virtue?(3) Whether fort.i.tude is only about fear and daring?(4) Whether it is only about fear of death?(5) Whether it is only in warlike matters?(6) Whether endurance is its chief act?(7) Whether its action is directed to its
- 549 For this, understood spiritually, is a general precept: since Bede in commenting on Luke 13:14, "The ruler of the synagogue being angry that He had healed on the Sabbath," says (Comment. iv): "The Law forbids, not to heal man on the Sabbath
- 548 (4) Of the third; (5) Of the fourth; (6) Of the other six._______________________ FIRST ARTICLE [II-II, Q. 122, Art. 1]Whether the Precepts of the Decalogue Are Precepts of Justice?Objection 1: It seems that the precepts of the decalogue are not precepts
- 547 Reply Obj. 3: Interpretation is admissible in doubtful cases where it is not allowed to set aside the letter of the law without the interpretation of the sovereign. But when the case is manifest there is need, not of interpretation, but of execution._____
- 546 (3) Whether it is a graver sin that covetousness?_______________________ FIRST ARTICLE [II-II, Q. 119, Art. 1]Whether Prodigality Is Opposite to Covetousness?Objection 1: It seems that prodigality is not opposite to covetousness. For opposites cannot be t
- 545 Consequently the order of sins may be considered in two ways. First, on the part of the good that is despised or corrupted by sin, and then the greater the good the graver the sin. From this point of view a sin that is against G.o.d is most grievous; afte
- 544 Reply Obj. 1: It is natural to man to desire external things as means to an end: wherefore this desire is devoid of sin, in so far as it is held in check by the rule taken from the nature of the end. But covetousness exceeds this rule, and therefore is a
- 543 Reply Obj. 1: It belongs to prudence to keep money, lest it be stolen or spent uselessly. But to spend it usefully is not less but more prudent than to keep it usefully: since more things have to be considered in money's use, which is likened to move
- 542 (6) Of its comparison with other virtues._______________________ FIRST ARTICLE [II-II, Q. 117, Art. 1]Whether Liberality Is a Virtue?Objection 1: It seems that liberality is not a virtue. For no virtue is contrary to a natural inclination. Now it is a nat
- 541 Reply Obj. 3: Nothing hinders two vices being contrary to one another. Wherefore even as detraction is evil, so is flattery, which is contrary thereto as regards what is said, but not directly as regards the end. Because flattery seeks to please the perso
- 540 Reply Obj. 1: This argument applies to irony and boasting, according as a lie is considered to be grievous in itself or on account of its matter: for it has been said that in this way they are equal.Reply Obj. 2: Excellence is twofold: one is in temporal,
- 539 _On the contrary,_ The Philosopher says (Ethic. ii, 7; iv, 7), that boasting is opposed to truth._I answer that,_ _Jactantia_ (boasting) seems properly to denote the uplifting of self by words: since if a man wishes to throw (_jactare_) a thing far away,
- 538 _______________________ SECOND ARTICLE [II-II, Q. 111, Art. 2]Whether Hypocrisy Is the Same As Dissimulation?Objection 1: It seems that hypocrisy is not the same as dissimulation. For dissimulation consists in lying by deeds. But there may be hypocrisy in
- 537 Reply Obj. 2: The midwives were rewarded, not for their lie, but for their fear of G.o.d, and for their good-will, which latter led them to tell a lie. Hence it is expressly stated (Ex. 2:21): "And because the midwives feared G.o.d, He built them hou
- 536 (1) Whether lying, as containing falsehood, is always opposed to truth?(2) Of the species of lying; (3) Whether lying is always a sin?(4) Whether it is always a mortal sin?_______________________ FIRST ARTICLE [II-II, Q. 110, Art. 1]Whether Lying Is Alway
- 535 Obj. 2: Further, according to the Philosopher (Ethic. iv, 7), it belongs to truth that a man should state things concerning himself to be neither more nor less than they are. But this is not always praiseworthy--neither in good things, since according to
- 534 _On the contrary,_ Tully (De Invent. Rhet. ii) reckons it a part of justice._I answer that,_ As the Philosopher states (Ethic. ii, 1), apt.i.tude to virtue is in us by nature, but the complement of virtue is in us through habituation or some other cause.
- 533 Secondly, a man may be ungrateful, because he not only omits to pay the debt of grat.i.tude, but does the contrary. This again is sometimes a mortal and sometimes a venial sin, according to the kind of thing that is done.It must be observed, however, that
- 532 Whether the Repayment of Grat.i.tude Should Surpa.s.s the Favor Received?Objection 1: It seems that there is no need for the repayment of grat.i.tude to surpa.s.s the favor received. For it is not possible to make even equal repayment to some, for instanc
- 531 Objection 1: It seems that the innocent is more bound to give thanks to G.o.d than the penitent. For the greater the gift one has received from G.o.d, the more one is bound to give Him thanks. Now the gift of innocence is greater than that of justice rest
- 530 Whether Disobedience Is a Mortal Sin?Objection 1: It seems that disobedience is not a mortal sin. For every sin is a disobedience, as appears from Ambrose's definition given above (Q. 104, A. 2, Obj. 1). Therefore if disobedience were a mortal sin, e
- 529 Hence Gregory says (Moral. x.x.xv) that "obedience is rightly preferred to sacrifices, because by sacrifices another's body is slain whereas by obedience we slay our own will." Wherefore even any other acts of virtue are meritorious before
- 528 Reply Obj. 1: This argument takes dulia in a wide sense.Reply Obj. 2: Hyperdulia is the highest species of dulia taken in a wide sense, since the greatest reverence is that which is due to a man by reason of his having an affinity to G.o.d.Reply Obj. 3: M
- 527 (4) Whether it contains several species?_______________________ FIRST ARTICLE [II-II, Q. 103, Art. 1]Whether Honor Denotes Something Corporal?Objection 1: It seems that honor does not denote something corporal.For honor is showing reverence in acknowledgm
- 526 We must now consider observance and its parts, the considerations of which will manifest the contrary vices.Under the head of observance there are three points of inquiry: (1) Whether observance is a special virtue, distinct from other virtues?(2) What do
- 525 Whether Piety Extends to Particular Human Individuals?Objection 1: It seems that piety does not extend to particular human individuals. For Augustine says (De Civ. Dei x) that piety denotes, properly speaking, the wors.h.i.+p of G.o.d, which the Greeks de
- 524 The spiritual right of receiving t.i.thes is not granted to layfolk, but merely the temporal commodities which are granted in the name of t.i.the, as stated above (Q. 87, A. 3).With regard to the granting of benefices it must, however, be observed, that i
- 523 _______________________ SECOND ARTICLE [II-II, Q. 100, Art. 2]Whether It Is Always Unlawful to Give Money for the Sacraments?Objection 1: It would seem that it is not always unlawful to give money for the sacraments. Baptism is the door of the sacraments,
- 522 In like manner the third species of sacrilege, which is committed against other sacred things, has various degrees, according to the differences of sacred things. Among these the highest place belongs to the sacraments whereby man is sanctified: chief of
- 521 If, on the other hand, a man demands an oath as a public person, in accordance with the requirements of the law, on the requisition of a third person: he does not seem to be at fault, if he demands an oath of a person, whether he knows that he will swear
- 520 (4) Whether it is a sin to enjoin an oath on a perjurer?_______________________ FIRST ARTICLE [II-II, Q. 98, Art. 1]Whether It Is Necessary for Perjury That the Statement Confirmed on Oath Be False?Objection 1: It would seem that it is not necessary for p
- 519 Accordingly, man tempts G.o.d sometimes by words, sometimes by deeds.Now we speak with G.o.d in words when we pray. Hence a man tempts G.o.d explicitly in his prayers when he asks something of G.o.d with the intention of probing G.o.d's knowledge, po
- 518 Obj. 2: Further, artificial bodies are subject to the heavenly bodies, just as natural bodies are. Now natural bodies acquire certain occult forces resulting from their species through the influence of the heavenly bodies. Therefore artificial bodies, e.g
- 517 _On the contrary,_ It is written (Deut. 18:10): "Neither let there be found among you anyone ... that observeth omens."_I answer that,_ The movements or cries of birds, and whatever dispositions one may consider in such things, are manifestly no