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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
- 301 that "no fornication is lawful," knows this general proposition to contain, for example, the particular proposition, "This is an act of fornication." Therefore it seems that his knowledge extends to the particular.Obj. 5: Further, acco
- 302 is the root of all sins, shall be explained further on (Q. 84, A. 1).Reply Obj. 2: "Concupiscence of the eyes" does not mean here the concupiscence for all things which can be seen by the eyes, but only for such things as afford, not carnal plea
- 303 ________________________ FIRST ARTICLE [I-II, Q. 78, Art. 1]Whether Anyone Sins Through Certain Malice?Objection 1: It would seem that no one sins purposely, or through certain malice. Because ignorance is opposed to purpose or certain malice. Now "e
- 304 Reply Obj. 3: It is one thing to sin while choosing, and another to sin through choosing. For he that sins through pa.s.sion, sins while choosing, but not through choosing, because his choosing is not for him the first principle of his sin; for he is indu
- 305 Reply Obj. 2: This argument considers hardheartedness in so far as it is a sin.Reply Obj. 3: Malice is the demeritorious cause of blindness, just as sin is the cause of punishment: and in this way too, the devil is said to blind, in so far as he induces m
- 306 THIRD ARTICLE [I-II, Q, 80, Art. 3]Whether the Devil Can Induce Man to Sin of Necessity?Objection 1: It would seem that the devil can induce man to sin of necessity. Because the greater can compel the lesser. Now it is said of the devil (Job 41:24) that &
- 307 Reply Obj. 4: The s.e.m.e.n is the principle of generation, which is an act proper to nature, by helping it to propagate itself. Hence the soul is more infected by the s.e.m.e.n, than by the flesh which is already perfect, and already affixed to a certain
- 308 We must now consider original sin as to its essence, and under this head there are four points of inquiry: (1) Whether original sin is a habit?(2) Whether there is but one original sin in each man?(3) Whether original sin is concupiscence?(4) Whether orig
- 309 Reply Obj. 1: Through the bond of original justice being broken, which held together all the powers of the soul in a certain order, each power of the soul tends to its own proper movement, and the more impetuously, as it is stronger. Now it happens that s
- 310 2). In the second place we must consider its inclination to act; and in this way it regards the powers of the soul. It must therefore regard first of all that power in which is seated the first inclination to commit a sin, and this is the will, as stated
- 311 Objection 1: It would seem that no other special sins, besides pride and avarice, should be called capital. Because "the head seems to be to an animal, what the root is to a plant," as stated in _De Anima_ ii, text. 38: for the roots are like a
- 312 Because human acts produce an inclination to like acts, as stated above (Q. 50, A. 1). Now from the very fact that thing becomes inclined to one of two contraries, its inclination to the other contrary must needs be diminished. Wherefore as sin is opposed
- 313 Whether Death and Other Bodily Defects Are the Result of Sin?Objection 1: It would seem that death and other bodily defects are not the result of sin. Because equal causes have equal effects. Now these defects are not equal in all, but abound in some more
- 314 Reply Obj. 2: After the interposed body has pa.s.sed by, the transparent body remains in the same position and relation as regards the illuminating body, and so the shadow pa.s.ses at once. But when the sin is past, the soul does not remain in the same re
- 315 Reply Obj. 2: Even the punishment that is inflicted according to human laws, is not always intended as a medicine for the one who is punished, but sometimes only for others: thus when a thief is hanged, this is not for his own amendment, but for the sake
- 316 Reply Obj. 2: Temporal and bodily goods are indeed goods of man, but they are of small account: whereas spiritual goods are man's chief goods. Consequently it belongs to Divine justice to give spiritual goods to the virtuous, and to award them as muc
- 317 Consequently a sin may be called venial, first of all, because it has been pardoned: thus Ambrose says that "penance makes every sin venial": and this is called venial "from the result." Secondly, a sin is called venial because it does
- 318 Because venial sin is equally distant from mortal, as mortal sin is from venial. But a venial sin can become mortal, as stated above (A.5). Therefore also a mortal sin can become venial.Obj. 2: Further, venial and mortal sin are said to differ in this, th
- 319 Objection 1: It would seem that man could commit a venial sin in the state of innocence. Because on 1 Tim. 2:14, "Adam was not seduced," a gloss says: "Having had no experience of G.o.d's severity, it was possible for him to be so mist
- 320 We have now to consider the extrinsic principles of acts. Now the extrinsic principle inclining to evil is the devil, of whose temptations we have spoken in the First Part (Q. 114). But the extrinsic principle moving to good is G.o.d, Who both instructs u
- 321 _On the contrary,_ It is laid down in the _Decretals,_ dist. 4, that "laws are established when they are promulgated."_I answer that,_ As stated above (A. 1), a law is imposed on others by way of a rule and measure. Now a rule or measure is impo
- 322 FOURTH ARTICLE [I-II, Q. 91, Art. 4]Whether There Was Any Need for a Divine Law?Objection 1: It would seem that there was no need for a Divine law.Because, as stated above (A. 2), the natural law is a partic.i.p.ation in us of the eternal law. But the ete
- 323 Whether an Effect of Law Is to Make Men Good?Objection 1: It seems that it is not an effect of law to make men good. For men are good through virtue, since virtue, as stated in _Ethic._ ii, 6 is "that which makes its subject good." But virtue is
- 324 Consequently the Divine intellect is true in itself; and its type is truth itself.________________________ SECOND ARTICLE [I-II, Q. 93, Art. 2]Whether the Eternal Law Is Known to All?Objection 1: It would seem that the eternal law is not known to all.Beca
- 325 Reply Obj. 2: Irrational creatures neither partake of nor are obedient to human reason: whereas they do partake of the Divine Reason by obeying it; because the power of Divine Reason extends over more things than human reason does. And as the members of t
- 326 Reply Obj. 1: All these precepts of the law of nature have the character of one natural law, inasmuch as they flow from one first precept.Reply Obj. 2: All the inclinations of any parts whatsoever of human nature, e.g. of the concupiscible and irascible p
- 327 Reply Obj. 3: This argument is true of the secondary precepts of the natural law, against which some legislators have framed certain enactments which are unjust.________________________ QUESTION 95 OF HUMAN LAW (In Four Articles) We must now consider huma
- 328 This suffices for the Replies to the Objections.________________________ FOURTH ARTICLE [I-II, Q. 95, Art. 4]Whether Isidore's Division of Human Laws Is Appropriate?Objection 1: It would seem that Isidore wrongly divided human statutes or human law (
- 329 Reply Obj. 3: The natural law is a partic.i.p.ation in us of the eternal law: while human law falls short of the eternal law. Now Augustine says (De Lib. Arb. i, 5): "The law which is framed for the government of states, allows and leaves unpunished
- 330 Reply Obj. 1: He who in a case of necessity acts beside the letter of the law, does not judge the law; but of a particular case in which he sees that the letter of the law is not to be observed.Reply Obj. 2: He who follows the intention of the lawgiver, d
- 331 Objection 1: It would seem that the rulers of the people cannot dispense from human laws. For the law is established for the "common weal," as Isidore says (Etym. v, 21). But the common good should not be set aside for the private convenience of
- 332 Obj. 2: Further, according to John 1:17, "the Law was given by Moses." But Moses received it from G.o.d immediately: for it is written (Ex. 33:11): "The Lord spoke to Moses face to face, as a man is wont to speak to his friend." Theref
- 333 QUESTION 99 OF THE PRECEPTS OF THE OLD LAW (In Six Articles) We must now consider the precepts of the Old Law; and (1) how they are distinguished from one another; (2) each kind of precept. Under the first head there are six points of inquiry: (1) Whether
- 334 Obj. 2: Further, a gloss on Ps. 118:102, "I have not declined from Thy judgments," says, i.e. "from the rule of life Thou hast set for me." But a rule of life belongs to the moral precepts. Therefore the judicial precepts should not be
- 335 (9) Whether the mode of observing a virtue comes under the precept of the Law?(10) Whether the mode of charity comes under the precept?(11) The distinction of other moral precepts; (12) Whether the moral precepts of the Old Law justified man?_____________
- 336 any graven thing"; as third, "Thou shalt not take the name of the Lord thy G.o.d in vain"; and as fourth, "Remember that thou keep holy the Sabbath-day." The other six he reckons in the same way as Hesychius.Since, however, the ma
- 337 _I answer that,_ The highest wisdom is contained in the precepts of the Divine law: wherefore it is written (Deut. 4:6): "This is your wisdom and understanding in the sight of nations." Now it belongs to wisdom to arrange all things in due manne
- 338 ________________________ ELEVENTH ARTICLE [I-II, Q. 100, Art. 11]Whether It Is Right to Distinguish Other Moral Precepts of the Law Besides the Decalogue?Objection 1: It would seem that it is wrong to distinguish other moral precepts of the law besides th
- 339 Whether the Ceremonial Precepts Are Figurative?Objection 1: It would seem that the ceremonial precepts are not figurative. For it is the duty of every teacher to express himself in such a way as to be easily understood, as Augustine states (De Doctr.Chris
- 340 (2) Whether the cause of the ceremonial precepts was literal or figurative?(3) The causes of the sacrifices; (4) The causes of the sacrifices; (5) The causes of the sacred things; (6) The causes of the observances.________________________ FIRST ARTICLE [I
- 341 Now of all the gifts which G.o.d vouchsafed to mankind after they had fallen away by sin, the chief is that He gave His Son; wherefore it is written (John 3:16): "G.o.d so loved the world, as to give His only-begotten Son; that whosoever believeth in
- 342 Now it was not meet for that place to be pointed out by the building of the temple before the aforesaid time; for three reasons a.s.signed by Rabbi Moses. First, lest the Gentiles might seize hold of that place. Secondly, lest the Gentiles might destroy i
- 343 Reply Obj. 2: The literal reason of the paschal banquet was to commemorate the blessing of being led by G.o.d out of Egypt. Hence by celebrating this banquet they declared that they belonged to that people which G.o.d had taken to Himself out of Egypt. Fo
- 344 they may remember ... the commandments of the Lord."Obj. 8: Further, the Apostle says (1 Cor. 9:9) that G.o.d does not "take care for oxen," and, therefore, neither of other irrational animals. Therefore without reason is it commanded (Deut
- 345 Obj. 3: Further, the first of the legal sacraments seems to have been circ.u.mcision. But circ.u.mcision preceded the Law, as appears from Gen.17. In like manner the priesthood preceded the Law; for it is written (Gen. 14:18) that "Melchisedech ... w
- 346 But since it seems unbecoming that the apostles, in order to avoid scandal, should have hidden things pertaining to the truth of life and doctrine, and that they should have made use of pretense, in things pertaining to the salvation of the faithful; ther
- 347 ________________________ FOURTH ARTICLE [I-II, Q. 104, Art. 4]Whether It Is Possible to a.s.sign a Distinct Division of the Judicial Precepts?Objection 1: It would seem that it is impossible to a.s.sign a distinct division of the judicial precepts. Becaus
- 348 Objection 9: Further, punishment should be fixed according to the gravity of the fault: for which reason also it is written (Deut.25:2): "According to the measure of the sin, shall the measure also of the stripes be." Yet the Law fixed unequal p
- 349 Reply Obj. 3: It was not the intention of the Law to sanction the acceptance of usury from strangers, but only to tolerate it on account of the p.r.o.neness of the Jews to avarice; and in order to promote an amicable feeling towards those out of whom they
- 350 3:27): "Where is ... thy boasting? It is excluded. By what law? Of works? No, but by the law of faith": for he calls the grace itself of faith "a law." And still more clearly it is written (Rom. 8:2): "The law of the spirit of lif
- 351 ________________________ QUESTION 107 OF THE NEW LAW AS COMPARED WITH THE OLD (In Four Articles) We must now consider the New Law as compared with the Old: under which head there are four points of inquiry: (1) Whether the New Law is distinct from the Old
- 352 Obj. 3: Further, who holds the container holds the contents. If, therefore, the New Law is contained in the Old, it follows that whoever had the Old Law had the New: so that it was superfluous to give men a New Law when once they had the Old. Therefore th
- 353 Obj. 3: Further, in the Old Law, just as there were certain observances pertaining to G.o.d's ministers, so also were there certain observances pertaining to the people: as was stated above when we were treating of the ceremonial of the Old Law (Q. 1
- 354 Now the goods of this world which come into use in human life, consist in three things: viz. in external wealth pertaining to the "concupiscence of the eyes"; carnal pleasures pertaining to the "concupiscence of the flesh"; and honors,
- 355 ________________________ THIRD ARTICLE [I-II, Q. 109, Art. 3]Whether by His Own Natural Powers and Without Grace Man Can Love G.o.d Above All Things?Objection 1: It would seem that without grace man cannot love G.o.d above all things by his own natural po
- 356 Whether Man Can Rise from Sin Without the Help of Grace?Objection 1: It would seem that man can rise from sin without the help of grace. For what is presupposed to grace, takes place without grace. But to rise from sin is presupposed to the enlightenment
- 357 OF THE GRACE OF G.o.d AS REGARDS ITS ESSENCE (In Four Articles) We must now consider the grace of G.o.d as regards its essence; and under this head there are four points of inquiry: (1) Whether grace implies something in the soul?(2) Whether grace is a qu
- 358 Obj. 2: Further, "Man's merit springs from grace" as Augustine says (De Gratia et Lib. Arbit. vi). Now merit consists in acts, which proceed from a power. Hence it seems that grace is a perfection of a power of the soul.Obj. 3: Further, if
- 359 Obj. 3: Further, grace is known by its effects. Now there are an infinite number of effects--one preceding another. Hence if with regard to these, grace must be divided into prevenient and subsequent, it would seem that there are infinite species of grace
- 360 Obj. 3: Further, according to Dionysius (Coel. Hier. iii, iv, vii, viii), "Angels cleanse, enlighten, and perfect both lesser angels and men." Now the rational creature is cleansed, enlightened, and perfected by grace. Therefore G.o.d is not the
- 361 _I answer that,_ There are three ways of knowing a thing: first, by revelation, and thus anyone may know that he has grace, for G.o.d by a special privilege reveals this at times to some, in order that the joy of safety may begin in them even in this life
- 362 Obj. 3: Further, grace is preserved by the same cause as brings it into being, for Augustine says (Gen. ad lit. viii, 12) that "so ought man to turn to G.o.d as he is ever made just by Him." Now grace is preserved in man without a movement of hi
- 363 Obj. 4: Further, the free-will's movement, which cooperates in justification, is meritorious; and hence it must proceed from grace, without which there is no merit, as we shall state further on (Q.114, A. 2). Now a thing receives its form before oper
- 364 Reply Obj. 3: A man naturally acquires wisdom and knowledge from G.o.d by his own talent and study. Hence it is miraculous when a man is made wise or learned outside this order. But a man does not naturally acquire justifying grace by his own action, but
- 365 _I answer that,_ Man's meritorious work may be considered in two ways: first, as it proceeds from free-will; secondly, as it proceeds from the grace of the Holy Ghost. If it is considered as regards the substance of the work, and inasmuch as it sprin
- 366 Reply Obj. 2: Anyone may congruously merit for another his first grace, because there is no impediment (at least, on the part of him who merits), such as is found when anyone recedes from justice after the merit of grace.Reply Obj. 3: Some have said that
- 367 Summa Theologica.Part III (Secunda Secundae).by Thomas Aquinas.FIRST ARTICLE [II-II, Q. 1, Art. 1]Whether the Object of Faith Is the First Truth?Objection 1: It would seem that the object of faith is not the First Truth. For it seems that the object of fa
- 368 Reply Obj. 1: Among men the same things were always to be hoped for from Christ. But as they did not acquire this hope save through Christ, the further they were removed from Christ in point of time, the further they were from obtaining what they hoped fo
- 369 _On the contrary,_ The symbol was drawn up by a general council. Now such a council cannot be convoked otherwise than by the authority of the Sovereign Pontiff, as stated in the Decretals [*Dist. xvii, Can.4, 5]. Therefore it belongs to the authority of t
- 370 Whether It Is Necessary for Salvation to Believe Anything Above the Natural Reason?Objection 1: It would seem unnecessary for salvation to believe anything above the natural reason. For the salvation and perfection of a thing seem to be sufficiently insur
- 371 Whether It Is Necessary for the Salvation of All, That They Should Believe Explicitly in the Mystery of Christ?Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ.For ma
- 372 We must now consider the outward act, viz. the confession of faith: under which head there are two points of inquiry: (1) Whether confession is an act of faith?(2) Whether confession of faith is necessary for salvation?_______________________ FIRST ARTICL
- 373 Obj. 5: Further, evidence manifests the truth of the matter for which it is adduced. Now a thing is said to be apparent when its truth is already manifest. Therefore it seems to imply a contradiction to speak of "evidence of things that appear not&qu
- 374 Reply Obj. 1: The saying of the Apostle refers to those imperfect things from which imperfection is inseparable, for then, when the perfect comes the imperfect must needs be done away. Thus with the advent of clear vision, faith is done away, because it i
- 375 Reply Obj. 4: To be a foundation a thing requires not only to come first, but also to be connected with the other parts of the building: since the building would not be founded on it unless the other parts adhered to it. Now the connecting bond of the spi
- 376 Reply Obj. 2: Faith, which is a gift of grace, inclines man to believe, by giving him a certain affection for the good, even when that faith is lifeless. Consequently the faith which the demons have, is not a gift of grace. Rather are they compelled to be
- 377 Whether Lifeless Faith Is a Gift of G.o.d?Objection 1: It would seem that lifeless faith is not a gift of G.o.d.For it is written (Deut. 32:4) that "the works of G.o.d are perfect." Now lifeless faith is something imperfect. Therefore it is not
- 378 (6) Of the relations.h.i.+p of the gift of understanding to the other gifts.(7) Which of the beat.i.tudes corresponds to this gift?(8) Which of the fruits?_______________________ FIRST ARTICLE [II-II, Q. 8, Art. 1]Whether Understanding Is a Gift of the Ho
- 379 _______________________ FIFTH ARTICLE [II-II, Q. 8, Art. 5]Whether the Gift of Understanding Is Found Also in Those Who Have Not Sanctifying Grace?Objection 1: It would seem that the gift of understanding is found also in those who have not sanctifying gr
- 380 Reply Obj. 3: The fruit of practical knowledge cannot consist in that very knowledge, since knowledge of that kind is known not for its own sake, but for the sake of something else. On the other hand, speculative knowledge has its fruit in its very self,
- 381 Corresponds to the Gift of Knowledge?Objection 1: It would seem that the third beat.i.tude, "Blessed are they that mourn," does not correspond to the gift of knowledge. For, even as evil is the cause of sorrow and grief, so is good the cause of
- 382 Therefore unbelief, like faith, is in the intellect as its proximate subject. But it is in the will as its first moving principle, in which way every sin is said to be in the will.Hence the Reply to the First Objection is clear.Reply Obj. 2: The will'
- 383 _On the contrary,_ It is written (2 Pet. 2:21): "It had been better for them not to have known the way of justice, than after they have known it, to turn back." Now the heathens have not known the way of justice, whereas heretics and Jews have a
- 384 Objection 1: It would seem that unbelievers may have authority or dominion over the faithful. For the Apostle says (1 Tim. 6:1): "Whosoever are servants under the yoke, let them count their masters worthy of all honor": and it is clear that he i
- 385 (4) Whether converts should be received?_______________________ FIRST ARTICLE [II-II, Q. 11, Art. 1]Whether Heresy Is a Species of Unbelief?Objection 1: It would seem that heresy is not a species of unbelief.For unbelief is in the understanding, as stated
- 386 _I answer that,_ In obedience to Our Lord's inst.i.tution, the Church extends her charity to all, not only to friends, but also to foes who persecute her, according to Matt. 5:44: "Love your enemies; do good to them that hate you." Now it i
- 387 Obj. 2: Further, on Eph. 4:31, "Let blasphemy ... be put away from you," a gloss says, "that which is committed against G.o.d or the saints." But confession of faith, seemingly, is not about other things than those pertaining to G.o.d,
- 388 (2) Of the species of this sin; (3) Whether it can be forgiven?(4) Whether it is possible to begin by sinning against the Holy Ghost before committing other sins?_______________________ FIRST ARTICLE [II-II, Q. 14, Art. 1]Whether the Sin Against the Holy
- 389 Since then the sin against the Holy Ghost is the most grievous sin, it seems that man comes to commit this sin through committing lesser sins.Obj. 2: Further, to sin against the Holy Ghost is to sin through certain malice, or through choice. Now man canno
- 390 _I answer that,_ The perfect intellectual operation in man consists in an abstraction from sensible phantasms, wherefore the more a man's intellect is freed from those phantasms, the more thoroughly will it be able to consider things intelligible, an
- 391 (2) Whether its object is eternal happiness?(3) Whether, by the virtue of hope, one man may hope for another's happiness?(4) Whether a man may lawfully hope in man?(5) Whether hope is a theological virtue?(6) Of its distinction from the other theolog
- 392 This suffices for the Replies to the Objections._______________________ FIFTH ARTICLE [II-II, Q. 17, Art. 5]Whether Hope Is a Theological Virtue?Objection 1: It would seem that hope is not a theological virtue. For a theological virtue is one that has G.o
- 393 Reply Obj. 2: Hope and every movement of the appet.i.te proceed from some kind of love, whereby the expected good is loved. But not every kind of hope proceeds from charity, but only the movement of living hope, viz. that whereby man hopes to obtain good
- 394 FOURTH ARTICLE [II-II, Q. 18, Art. 4]Whether There Is Certainty in the Hope of a Wayfarer?Objection 1: It would seem that there is no certainty in the hope of a wayfarer. For hope resides in the will. But certainty pertains not to the will but to the inte
- 395 On the contrary stands the authority of the Master (Sent. iii, D, 34)._I answer that,_ We are speaking of fear now, in so far as it makes us turn, so to speak, to G.o.d or away from Him. For, since the object of fear is an evil, sometimes, on account of t
- 396 _On the contrary,_ Servile fear is a gift of the Holy Ghost, as stated above (A. 4). Now the gifts of the Holy Ghost are not forfeited through the advent of charity, whereby the Holy Ghost dwells in us. Therefore servile fear is not driven out when charit
- 397 Whether Fear Decreases When Charity Increases?Objection 1: It seems that fear decreases when charity increases. For Augustine says (In prim. canon. Joan. Tract. ix): "The more charity increases, the more fear decreases."Obj. 2: Further, fear dec
- 398 Obj. 2: Further, that which grows from a good root, seems to be no sin, because "a good tree cannot bring forth evil fruit" (Matt.7:18). Now despair seems to grow from a good root, viz. fear of G.o.d, or from horror at the greatness of one'
- 399 (1) What is the object in which presumption trusts?(2) Whether presumption is a sin?(3) To what is it opposed?(4) From what vice does it arise?_______________________ FIRST ARTICLE [II-II, Q. 21, Art. 1]Whether Presumption Trusts in G.o.d or in Our Own Po
- 400 This suffices for the Replies to the Objections._______________________ QUESTION 22 OF THE PRECEPTS RELATING TO HOPE AND FEAR (In Two Articles) We must now consider the precepts relating to hope and fear: under which head there are two points of inquiry: