![Light Novel -?=$public_r['add_site_name']?>](/static/content/img/logo.png){kind=logo}
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
- 501 Objection 1: It would seem that sacrifice should not be offered to the most high G.o.d alone. Since sacrifice ought to be offered to G.o.d, it would seem that it ought to be offered to all such as are partakers of the G.o.dhead. Now holy men are made &quo
- 502 Reply Obj. 2: Some are bound to make oblations, both before making them, as in the first, third, and fourth cases, and after they have made them by a.s.signment or promise: for they are bound to offer in reality that which has been already offered to the
- 503 Obj. 3: Further, during the time of grace, men are not more bound to the legal observances than before the Law. But before the Law t.i.thes were given, by reason not of a precept but of a vow. For we read (Gen. 28:20, 22) that Jacob "made a vow"
- 504 Obj. 3: Further, in the eighteenth chapter of Numbers (26, 28), it is prescribed not only that the Levites should receive t.i.thes from the people, but also that they should themselves pay t.i.thes to the high-priest. Therefore the clergy are bound to pay
- 505 Reply Obj. 3: The mortification of one's own body, for instance by vigils and fasting, is not acceptable to G.o.d except in so far as it is an act of virtue; and this depends on its being done with due discretion, namely, that concupiscence be curbed
- 506 Reply Obj. 2: According to the Philosopher, necessity of coercion, in so far as it is opposed to the will, causes sorrow. But the necessity resulting from a vow, in those who are well disposed, in so far as it strengthens the will, causes not sorrow but j
- 507 But since in certain cases this is not good, there is need for someone to decide that in that particular case the law is not to be observed. This is properly speaking to dispense in the law: for a dispensation would seem to denote a commensurate distribut
- 508 (6) Whether it is lawful to swear by a creature?(7) Whether an oath is binding?(8) Which is more binding, an oath or a vow?(9) Whether an oath is subject to dispensation?(10) Who may lawfully swear, and when?_______________________ FIRST ARTICLE [II-II, Q
- 509 Reply Obj. 2: In the very fact that a man takes G.o.d as witness by way of an oath, he acknowledges Him to be greater: and this pertains to the reverence and honor of G.o.d, so that he offers something to G.o.d, namely, reverence and honor.Reply Obj. 3: W
- 510 Whether an Oath Is More Binding Than a Vow?Objection 1: It would seem that an oath is more binding than a vow. A vow is a simple promise: whereas an oath includes, besides a promise, an appeal to G.o.d as witness. Therefore an oath is more binding than a
- 511 Therefore it is lawful to adjure._I answer that,_ A man who utters a promissory oath, swearing by his reverence for the Divine name, which he invokes in confirmation of his promise, binds himself to do what he has undertaken, and so orders himself unchang
- 512 Reply Obj. 3: We praise G.o.d, not for His benefit, but for ours as stated._______________________ SECOND ARTICLE [II-II, Q. 91, Art. 2]Whether G.o.d Should Be Praised with Song?Objection 1: It would seem that G.o.d should not be praised with song.For the
- 513 We must now consider the species of superst.i.tion. We shall treat (1) Of the superst.i.tion which consists in giving undue wors.h.i.+p to the true G.o.d; (2) Of the superst.i.tion of idolatry; (3) of divinatory superst.i.tion; (4) of the superst.i.tion o
- 514 Now all these come under the head of the superst.i.tion of idolatry.Wherefore Augustine says (De Doctr. Christ. ii, 20): "Anything invented by man for making and wors.h.i.+pping idols, or for giving Divine wors.h.i.+p to a creature or any part of a c
- 515 QUESTION 95 OF SUPERSt.i.tION IN DIVINATIONS (In Eight Articles) We must now consider superst.i.tion in divinations, under which head there are eight points of inquiry: (1) Whether divination is a sin?(2) Whether it is a species of superst.i.tion?(3) Of t
- 516 Reply Obj. 3: The things observed by diviners are considered by them, not as signs expressing what they already know, as happens in detraction, but as principles of knowledge. Now it is evident that diversity of principles diversifies the species, even in
- 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
- 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
- 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
- 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
- 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
- 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
- 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,
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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.
- 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
- 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
- 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
- 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
- 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,
- 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,
- 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
- 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
- 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
- 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
- 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
- 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
- 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._____
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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, "
- 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
- 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
- 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.
- 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
- 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
- 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
- 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
- 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
- 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
- 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.
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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.________
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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 (
- 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
- 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
- 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
- 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
- 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
- 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