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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
- 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
- 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,
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 617 Obj. 3: Further, our Lord said (Matt. 11:13): "The prophets and the law prophesied until John"; and afterwards the gift of prophecy was in Christ's disciples in a much more excellent manner than in the prophets of old, according to Eph. 3:5, "In other
- 618 Reply Obj. 3: Just as love is a movement of the appet.i.te with regard to good, so fear is a movement of the appet.i.te with regard to evil.Wherefore either of them may equally cause an aberration of mind; and all the more since fear arises from love, as
- 619 Augustine, however, disapproves of this explanation (Gen. ad lit.xii, 3 seqq.) for this reason that the Apostle states that he knew he was rapt even to the third heaven. Wherefore he knew it to be really the third heaven to which he was rapt, and not an i
- 620 Therefore it would seem that the gift of the word is not a gratuitous grace.Obj. 4: Further, it behooves man to declare in words things pertaining to the virtue of faith, no less than those pertaining to the gift of wisdom or of knowledge. Therefore if th
- 621 Obj. 4: Further, the good are more closely united to G.o.d than the wicked. But the good do not all work miracles. Much less therefore do the wicked._On the contrary,_ The Apostle says (1 Cor. 13:2): "If I should have all faith, so that I could remove mo
- 622 (4) Whether the consideration of any truth whatever pertains to the contemplative life?(5) Whether the contemplative life of man in this state can arise to the vision of G.o.d?(6) Of the movements of contemplation a.s.signed by Dionysius (Div.Nom. iv); (7
- 623 Obj. 2: Further, Bernard says (De Consid. v, 14) that "contemplation consists in admiration first of G.o.d's majesty, secondly of His judgments, thirdly of His benefits, fourthly of His promises." Now of these four the first alone regards the divine tr
- 624 _I answer that,_ There may be delight in any particular contemplation in two ways. First by reason of the operation itself [*Cf. I-II, Q.3, A. 5], because each individual delights in the operation which befits him according to his own nature or habit. Now
- 625 If, however, we take it in a more general sense, as comprising any kind of human knowledge, then prudence, as regards a certain part thereof, belongs to the contemplative life. In this sense Tully (De Offic. i, 5) says that "the man who is able most clea
- 626 Yet in a restricted sense and in a particular case one should prefer the active life on account of the needs of the present life. Thus too the Philosopher says (Topic. iii, 2): "It is better to be wise than to be rich, yet for one who is in need, it is b
- 627 Obj. 3: Further, the word "state" seems to indicate height of a kind; because to stand is to be raised upwards. Now one man is made higher than another by various duties; and in like manner men are raised upwards in various ways by various grades and or
- 628 (2) Whether one can be perfect in this life?(3) Whether the perfection of this life consists chiefly in observing the counsels or the commandments?(4) Whether whoever is perfect is in the state of perfection?(5) Whether especially prelates and religious a
- 629 Obj. 3: Further, a man acquires a state by being freed from servitude. But one is freed from the servitude of sin by charity, because "charity covereth all sins" (Prov. 10:12). Now one is said to be perfect on account of charity, as stated above (A. 1).
- 630 _______________________ EIGHTH ARTICLE [II-II, Q. 184, Art. 8]Whether Parish Priests and Archdeacons Are More Perfect Than Religious?Objection 1: It would seem that also parish priests and archdeacons are more perfect than religious. For Chrysostom says i
- 631 Hence our Lord did not say (Matt. 19:21): "If thou art perfect, go, sell all [Vulg.: 'what'] thou hast," but "If thou wilt be perfect."The reason for this difference is because, according to Dionysius (Eccl. Hier. vi), perfection pertains actively t
- 632 Objection 1: It would seem that it is unlawful for a bishop, on account of some temporal persecution, to withdraw his bodily presence from the flock committed to his care. For our Lord said (John 10:12) that he is a hireling and no true shepherd, who "se
- 633 _I answer that,_ As stated above (A. 1, ad 2) the religious state pertains to perfection, as a way of tending to perfection, while the episcopal state pertains to perfection, as a professors.h.i.+p of perfection. Hence the religious state is compared to t
- 634 Reply Obj. 2: Just as, though all are bound to love G.o.d with their whole heart, yet there is a certain wholeness of perfection which cannot be omitted without sin, and another wholeness which can be omitted without sin (Q. 184, A. 2, ad 3), provided the
- 635 Reply Obj. 1: To obey one's superiors in matters that are essential to virtue is not a work of supererogation, but is common to all: whereas to obey in matters pertaining to the practice of perfection belongs properly to religious. This latter obedience
- 636 Reply Obj. 3: The Pope cannot dispense a religious from his vow of obedience so as to release him from obedience to every superior in matters relating to the perfection of life, for he cannot exempt him from obedience to himself. He can, however, exempt h
- 637 Reply Obj. 2: Again, this ordinance of the Council of Nicea forbids monks to claim the power of exercising those acts on the ground of their being monks, but it does not forbid those acts being delegated to them.Reply Obj. 3: These two things are incompat
- 638 _I answer that,_ A man may lawfully live on what is his or due to him. Now that which is given out of liberality becomes the property of the person to whom it is given. Wherefore religious and clerics whose monasteries or churches have received from the m
- 639 (4) Whether a religious order can be established for preaching and the exercise of like works?(5) Whether a religious order can be established for the study of science?(6) Whether a religious order that is directed to the contemplative life is more excell
- 640 _______________________ FOURTH ARTICLE [II-II, Q. 188, Art. 4]Whether a Religious Order Can Be Established for Preaching or Hearing Confessions?Objection 1: It would seem that no religious order may be established for preaching, or hearing confessions. Fo
- 641 Objection 1: It would seem that religious perfection is diminished by possessing something in common. For our Lord said (Matt. 19:21): "If thou wilt be perfect, go sell all [Vulg.: 'what'] thou hast and give to the poor." Hence it is clear that to lac
- 642 (4) Whether those who vow to enter religion are bound to remain there in perpetuity?(5) Whether children should be received into religion?(6) Whether one should be withheld from entering religion through deference to one's parents?(7) Whether parish prie
- 643 Scripturae), "he who exchanges a temporary service for the perpetual service of religion is in no way guilty of breaking his vow."Moreover it may be reasonably stated that also by entrance into religion a man obtains remission of all his sins. For if by
- 644 Obj. 2: Further, what is lawful to one is likewise lawful to all. But if all priests having cure of souls were to enter religion, the people would be left without a pastor's care, which would be unfitting. Therefore it seems that parish priests cannot la
- 645 Reply Obj. 3: The building of the tower signifies the perfection of Christian life; and the renunciation of ones possessions is the wherewithal to build this tower. Now no one doubts or deliberates about wis.h.i.+ng to have the wherewithal, or whether he
- 646 Summa Theologica.Part IV (Tertia Pars).by Thomas Aquinas.PROLOGUE Forasmuch as our Saviour the Lord Jesus Christ, in order to "save His people from their sins" (Matt. 1:21), as the angel announced, showed unto us in His own Person the way of truth, wher
- 647 Whether the Incarnation Ought to Have Been Put Off Till the End of the World?Objection 1: It would seem that the work of the Incarnation ought to have been put off till the end of the world. For it is written (Ps.91:11): "My old age in plentiful mercy"-
- 648 Objection 1: It would seem that the union of the Incarnate Word did not take place in the person. For the Person of G.o.d is not distinct from His Nature, as we said (I, Q. 39, A. 1). If, therefore, the union did not take place in the nature, it follows t
- 649 Whether the Human Nature Was United to the Word of G.o.d Accidentally?Objection 1: It would seem that the human nature was united to the Word of G.o.d accidentally. For the Apostle says (Phil. 2:7) of the Son of G.o.d, that He was "in habit found as a ma
- 650 _______________________ TENTH ARTICLE [III, Q. 2, Art. 10]Whether the Union of the Incarnation Took Place by Grace?Objection 1: It would seem that the union of the Incarnation did not take place by grace. For grace is an accident, as was shown above (I-II
- 651 Whether It Is Befitting for a Divine Person to a.s.sume?Objection 1: It would seem that it is not befitting to a Divine Person to a.s.sume a created nature. For a Divine Person signifies something most perfect. Now no addition can be made to what is perfe
- 652 _I answer that,_ As was said above (AA. 1, 2, 4), a.s.sumption implies two things, viz. the act of the one a.s.suming and the term of the a.s.sumption. Now the principle of the act is the Divine power, and the term is a Person. But the Divine power is ind
- 653 (2) Whether He a.s.sumed a person?(3) Whether He a.s.sumed a man?(4) Whether it was becoming that He should a.s.sume human nature abstracted from all individuals?(5) Whether it was becoming that He should a.s.sume human nature in all its individuals?(6) W
- 654 _I answer that,_ The nature of man or of any other sensible thing, beyond the being which it has in individuals, may be taken in two ways: first, as if it had being of itself, away from matter, as the Platonists held; secondly, as existing in an intellect
- 655 Obj. 2: Further, it is said (1 Cor. 15:50): "Flesh and blood shall not [Vulg.: 'cannot'] possess the kingdom of G.o.d." But the kingdom of G.o.d is in Christ chiefly. Therefore there is no flesh or blood in Him, but rather a heavenly body.Obj. 3: Furt
- 656 _I answer that,_ A medium is in reference to a beginning and an end.Hence as beginning and end imply order, so also does a medium. Now there is a twofold order: one, of time; the other, of nature. But in the mystery of the Incarnation nothing is said to b
- 657 Reply Obj. 1: From these words nothing may be gathered, except that the Word, by a.s.suming the parts of human nature, a.s.sumed the whole human nature. And thus the a.s.sumption of parts is prior in the order of the intellect, if we consider the operatio
- 658 Obj. 3: Further, as was said above (I-II, Q. 65, AA. 1, 2), all the virtues are bound together. But it was not becoming for Christ to have all the virtues, as is clear in the case of liberality and magnificence, for these have to do with riches, which Chr
- 659 Reply Obj. 1: The habits of virtues and gifts regard goodness properly and of themselves; but evil, consequently; since it pertains to the nature of virtue to render acts good, as is said _Ethic._ ii, 6. And hence the nature of the gift of fear regards no
- 660 Reply Obj. 3: These gifts which are in common in heaven, viz.: vision, possession and fruition, and the like, have certain gifts corresponding to them in this life which are also common to all the saints. Yet there are certain prerogatives of saints, both
- 661 Whether Christ Is the Head of the Church?Objection 1: It would seem that it does not belong to Christ as man to be Head of the Church. For the head imparts sense and motion to the members. Now spiritual sense and motion which are by grace, are not imparte
- 662 Obj. 2: Further, habits are distinguished by acts. But the personal grace of Christ is ordained to one act, viz. the sanctification of His soul; and the capital grace is ordained to another, viz. to sanctifying others. Therefore the personal grace of Chri
- 663 (2) Whether He had the knowledge which the blessed or comprehensors have?(3) Whether He had an imprinted or infused knowledge?(4) Whether He had any acquired knowledge?_______________________ FIRST ARTICLE [III, Q. 9, Art. 1]Whether Christ Had Any Knowled
- 664 QUESTION 10 OF THE BEATIFIC KNOWLEDGE OF CHRIST'S SOUL (In Four Articles) Now we must consider each of the aforesaid knowledges. Since, however, we have treated of the Divine knowledge in the First Part (Q. 14), it now remains to speak of the three other
- 665 Obj. 2: Further, the perfection of vision does not exceed the power of seeing. But the rational power of a soul such as is the soul of Christ is below the intellective power of an angel, as is plain from Dionysius (Coel. Hier. iv). Therefore the soul of C
- 666 Reply Obj. 1: From Christ is excluded that counsel which is with doubt; and consequently choice, which essentially includes such counsel; but the practice of using counsel is not excluded from Christ.Reply Obj. 2: This reason rests upon discursion and com
- 667 _I answer that,_ Acquired knowledge is held to be in Christ's soul, as we have said (Q. 9, A. 4), by reason of the active intellect, lest its action, which is to make things actually intelligible, should be wanting; even as imprinted or infused knowledge
- 668 FIRST ARTICLE [III, Q. 13, Art. 1]Whether the Soul of Christ Had Omnipotence?Objection 1: It would seem that the soul of Christ had omnipotence.For Ambrose [*Gloss, Ord.] says on Luke 1:32: "The power which the Son of G.o.d had naturally, the Man was abo
- 669 Reply Obj. 3: Christ prayed both for things that were to be brought about by the Divine power, and for what He Himself was to do by His human will, since the power and operation of Christ's soul depended on G.o.d, "Who works in all [Vulg.: 'you'], bot
- 670 Whether Christ Ought to Have a.s.sumed All the Bodily Defects of Men?Objection 1: It would seem that Christ ought to have a.s.sumed all the bodily defects of men. For Damascene says (De Fide Orth. iii, 6, 18): "What is una.s.sumable is incurable." But C
- 671 Reply Obj. 1: The inferior powers pertaining to the sensitive appet.i.te have a natural capacity to be obedient to reason; but not the bodily powers, nor those of the bodily humors, nor those of the vegetative soul, as is made plain _Ethic._ i, 13. And he
- 672 _I answer that,_ As was said above (A. 5, ad 3), by Divine dispensation the joy of contemplation remained in Christ's mind so as not to overflow into the sensitive powers, and thereby shut out sensible pain. Now even as sensible pain is in the sensitive
- 673 _On the contrary,_ It is written (Jer. 14:8): "Why wilt Thou be as a stranger in the land, and as a wayfaring man turning in to lodge?"_I answer that,_ A man is called a wayfarer from tending to beat.i.tude, and a comprehensor from having already obtain
- 674 Reply Obj. 2: This word "Father" is predicated of this word "G.o.d,"inasmuch as this word "G.o.d" stands for the Person of the Father. And in this way it is not predicated of the Person of the Son, because the Person of the Son is not the Person of
- 675 _On the contrary,_ It is written (John 1:14): "The Word was made flesh": and as Athanasius says (Ep. ad Epictetum), "when he said, 'The Word was made flesh,' it is as if it were said that G.o.d was made man."_I answer that,_ A thing is said to be ma
- 676 It must however be borne in mind that the term covered by the reduplication signifies the nature rather than the suppositum, since it is added as a predicate, which is taken formally, for it is the same to say "Christ as Man" and to say "Christ as He i
- 677 this saying is to be explained in this sense--"having this nature and another." And it is in this way that Augustine explains it (Contra Felic. xi), where, after saying, "In the mediator of G.o.d and man, the Son of G.o.d is one thing, and the Son of M
- 678 Objection 1: It would seem that in Christ there was no will of sensuality besides the will of reason. For the Philosopher says (De Anima iii, text. 42) that "the will is in the reason, and in the sensitive appet.i.te are the irascible and concupiscible p
- 679 _On the contrary,_ In the decisions of the Sixth Council [*Third Council of Constantinople, Act. 18] it is said: "We confess two natural wills, not in opposition, as evil-minded heretics a.s.sert, but following His human will, and neither withstanding no
- 680 THIRD ARTICLE [III, Q. 19, Art. 3]Whether the Human Action of Christ Could Be Meritorious to Him?Objection 1: It would seem that the human action of Christ could not be meritorious to Him. For before His death Christ was a comprehensor even as He is now.
- 681 _On the contrary,_ Augustine says (De Trin. i, 7): "Truth shows in this way" (i.e. whereby the Father is greater than Christ in human nature) "that the Son is less than Himself."Further, as he argues (De Trin. i, 7), the form of a servant was so taken
- 682 _I answer that,_ Christ prayed for Himself in two ways. First, by expressing the desire of His sensuality, as stated above (A. 2); or also of His simple will, considered as a nature; as when He prayed that the chalice of His Pa.s.sion might pa.s.s from Hi
- 683 Obj. 2: Further, the priesthood of Christ has a greater similarity to the Jewish priesthood, inst.i.tuted by G.o.d, than to the priesthood of the Gentiles, by which the demons were wors.h.i.+ped. Now in the old Law man was never offered up in sacrifice: w
- 684 SIXTH ARTICLE [III, Q. 22, Art. 6]Whether the Priesthood of Christ Was According to the Order of Melchisedech?Objection 1: It would seem that Christ's priesthood was not according to the order of Melchisedech. For Christ is the fountain-head of the entir
- 685 Reply Obj. 2: Angels are called sons of G.o.d by adoptive sons.h.i.+p, not that it belongs to them first; but because they were the first to receive the adoption of sons.Reply Obj. 3: Adoption is a property resulting not from nature, but from grace, of wh
- 686 than that, "Christ, as Son of G.o.d, was predestinated to be Man."_______________________ THIRD ARTICLE [III, Q. 24, Art. 3]Whether Christ's Predestination Is the Exemplar of Ours?Objection 1: It would seem that Christ's predestination is not the exem
- 687 SECOND ARTICLE [III, Q. 25, Art. 2]Whether Christ's Humanity Should Be Adored with the Adoration of _Latria?_ Objection 1: It would seem that Christ's soul should not be adored with the adoration of _latria._ For on the words of Ps. 98:5, "Adore His fo
- 688 Reply Obj. 3: The cross, considered in itself, is not an object of veneration, as stated above (AA. 4, 5). But the Blessed Virgin is in herself an object of veneration. Hence there is no comparison._______________________ SIXTH ARTICLE [III, Q. 25, Art. 6
- 689 All descendants from Adam.Spring from Adam materially and seminally.The body lies (not under the guilt, but) under the effects of original sin.The stricken body dispositively causes the soul to contract the guilt of original sin.The soul at the moment of
- 690 But as Augustine, in his tractate on the a.s.sumption of the Virgin, argues with reason, since her body was a.s.sumed into heaven, and yet Scripture does not relate this; so it may be reasonably argued that she was sanctified in the womb. For it is reason
- 691 Reply Obj. 1: After her sanctification the fomes remained in the Blessed Virgin, but fettered; lest she should be surprised by some sudden inordinate act, antecedent to the act of reason. And although the grace of her sanctification contributed to this ef
- 692 _I answer that,_ We must confess simply that the Mother of Christ was a virgin in conceiving for to deny this belongs to the heresy of the Ebionites and Cerinthus, who held Christ to be a mere man, and maintained that He was born of both s.e.xes.It is fit
- 693 Reply Obj. 4: The Scriptures are wont to designate as the first-born, not only a child who is followed by others, but also the one that is born first. "Otherwise, if a child were not first-born unless followed by others, the first-fruits would not be due
- 694 Obj. 2: Further, on Matt. 1:16: "Jacob begot Joseph the husband of Mary," Jerome says: "When thou readest 'husband' suspect not a marriage; but remember that Scripture is wont to speak of those who are betrothed as husband and wife." But a true marr
- 695 Reply Obj. 4: Some say that Gabriel was of the highest order; because Gregory says (Hom. de Centum Ovibus [*34 in Evang.]): "It was right that one of the highest angels should come, since his message was most sublime." But this does nat imply that he wa
- 696 Therefore the body of Christ should not have been formed from the ma.s.s of the human race derived from Adam, but of some other matter.Obj. 3: Further, by "one man sin entered into this world," i.e. by Adam, because in him all nations sinned originally,
- 697 Reply Obj. 5: As Jerome says on Matt. 1:3: "None of the holy women are mentioned in the Saviour's genealogy, but only those whom Scripture censures, so that He who came for the sake of sinners, by being born of sinners, might blot out all sin." Thus Th
- 698 Reply Obj. 2: Christ is said to have a.s.sumed the first-fruits of our nature, as to the likeness of condition; forasmuch as He a.s.sumed flesh not infected by sin, like unto the flesh of man before sin. But this is not to be understood to imply a continu
- 699 But these expressions are easily explained. Because Chrysostom and Damascene compare the Holy Ghost, or also the Son, who is the Power of the Most High, to seed, by reason of the active power therein; while Jerome denies that the Holy Ghost took the place
- 700 Reply Obj. 4: Increase is caused by the augmentative power of that which is the subject of increase: but the formation of the body is caused by the generative power, not of that which is generated, but of the father generating from seed, in which the form