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
- 416 Obj. 2: Further, in a certain sense it seems to be less meritorious to love one's friend, as stated above (A. 7). Now G.o.d is our chief friend, since "He hath first loved us" (1 John 4:10). Therefore it seems less meritorious to love G.o.d
- 415 59:2: "Your iniquities have divided between you and your G.o.d." Now sin is in the will rather than in the intellect. Therefore man is less able to love G.o.d immediately than to know Him immediately._On the contrary,_ Knowledge of G.o.d, throug
- 414 Under the first head there are eight points of inquiry: (1) Which is the more proper to charity, to love or to be loved?(2) Whether to love considered as an act of charity is the same as goodwill?(3) Whether G.o.d should be loved for His own sake?(4) Whet
- 413 Obj. 2: Further, where greater love is given, greater love is due.Now a mother loves her child more than the father does: for the Philosopher says (Ethic. ix, 7) that "mothers have greater love for their children. For the mother labors more in child-
- 412 Or we may reply that we have unequal love for certain persons in two ways: first, through our loving some and not loving others. As regards beneficence we are bound to observe this inequality, because we cannot do good to all: but as regards benevolence,
- 411 Reply Obj. 1: A thing is a cause of love in two ways: first, as being the reason for loving. In this way good is the cause of love, since each thing is loved according to its measure of goodness. Secondly, a thing causes love, as being a way to acquire lo
- 410 Whether Four Things Are Rightly Reckoned As to Be Loved Out of Charity, Viz. G.o.d, Our Neighbor, Our Body and Ourselves?Objection 1: It would seem that these four things are not rightly reckoned as to be loved out of charity, to wit: G.o.d, our neighbor,
- 409 EIGHTH ARTICLE [II-II, Q. 25, Art. 8]Whether Charity Requires That We Should Love Our Enemies?Objection 1: It would seem that charity does not require us to love our enemies. For Augustine says (Enchiridion lxxiii) that "this great good," namely
- 408 Hence, just as unity is the principle of union, so the love with which a man loves himself is the form and root of friends.h.i.+p. For if we have friends.h.i.+p with others it is because we do unto them as we do unto ourselves, hence we read in _Ethic._ i
- 407 (10) Whether we ought to love the angels out of charity?(11) Whether we ought to love the demons?(12) How to enumerate the things we are bound to love out of charity._______________________ FIRST ARTICLE [II-II, Q. 25, Art. 1]Whether the Love of Charity S
- 406 ELEVENTH ARTICLE [II-II, Q. 24, Art. 11]Whether We Can Lose Charity When Once We Have It?Objection 1: It would seem that we cannot lose charity when once we have it. For if we lose it, this can only be through sin. Now he who has charity cannot sin, for i
- 405 For whosoever says this, leaves the road before coming to his destination." Therefore the wayfarer's charity can ever increase more and more._I answer that,_ A term to the increase of a form may be fixed in three ways: first by reason of the for
- 404 Reply Obj. 1: The virtue in accordance with which G.o.d gives His gifts to each one, is a disposition or previous preparation or effort of the one who receives grace. But the Holy Ghost forestalls even this disposition or effort, by moving man's mind
- 403 _______________________ QUESTION 24 OF THE SUBJECT OF CHARITY (In Twelve Articles) We must now consider charity in relation to its subject, under which head there are twelve points of inquiry: (1) Whether charity is in the will as its subject?(2) Whether
- 402 Reply Obj. 2: The virtue or art which is concerned about the last end, commands the virtues or arts which are concerned about other ends which are secondary, thus the military art commands the art of horse-riding (Ethic. i). Accordingly since charity has
- 401 Objection 1: It would seem that charity is not friends.h.i.+p. For nothing is so appropriate to friends.h.i.+p as to dwell with one's friend, according to the Philosopher (Ethic. viii, 5). Now charity is of man towards G.o.d and the angels, "who
- 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:
- 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
- 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'
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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,
- 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
- 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
- 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
- 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
- 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'
- 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
- 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,
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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,
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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?_____________
- 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
- 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
- 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
- 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
- 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
- 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
- 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 (
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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
- 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