FIRST PART (FP: QQ 1-119)
ENCYCLICAL OF POPE LEO XIII
ON THE RESTORATION OF CHRISTIAN PHILOSOPHY
TREATISE ON SACRED DOCTRINE [1](Q[1])
THE NATURE AND EXTENT OF SACRED DOCTRINE (TEN ARTICLES)
TREATISE ON THE ONE GOD (QQ[2]-26)
THE EXISTENCE OF GOD (THREE ARTICLES)
OF THE SIMPLICITY OF GOD (EIGHT ARTICLES)
THE PERFECTION OF GOD (THREE ARTICLES)
OF GOODNESS IN GENERAL (SIX ARTICLES)
THE GOODNESS OF GOD (FOUR ARTICLES)
THE INFINITY OF GOD (FOUR ARTICLES)
THE EXISTENCE OF GOD IN THINGS (FOUR ARTICLES)
THE IMMUTABILITY OF GOD (TWO ARTICLES)
THE ETERNITY OF GOD (SIX ARTICLES)
THE UNITY OF GOD (FOUR ARTICLES)
HOW GOD IS KNOWN BY US (THIRTEEN ARTICLES)
THE NAMES OF GOD (TWELVE ARTICLES)
OF GOD'S KNOWLEDGE (SIXTEEN ARTICLES)
OF IDEAS (THREE ARTICLES)
OF TRUTH (EIGHT ARTICLES)
CONCERNING FALSITY (FOUR ARTICLES)
THE LIFE OF GOD (FOUR ARTICLES)
THE WILL OF GOD (TWELVE ARTICLES)
GOD'S LOVE (FOUR ARTICLES)
THE JUSTICE AND MERCY OF GOD (FOUR ARTICLES)
THE PROVIDENCE OF GOD (FOUR ARTICLES)
OF PREDESTINATION (EIGHT ARTICLES)
THE BOOK OF LIFE (THREE ARTICLES)
THE POWER OF GOD (SIX ARTICLES)
OF THE DIVINE BEATITUDE (FOUR ARTICLES)
TREATISE ON THE MOST HOLY TRINITY (QQ[27]-43)
THE PROCESSION OF THE DIVINE PERSONS (FIVE ARTICLES)
THE DIVINE RELATIONS (FOUR ARTICLES)
THE DIVINE PERSONS (FOUR ARTICLES)
THE PLURALITY OF PERSONS IN GOD (FOUR ARTICLES)
OF WHAT BELONGS TO THE UNITY OR PLURALITY IN GOD (FOUR ARTICLES)
THE KNOWLEDGE OF THE DIVINE PERSONS (FOUR ARTICLES)
OF THE PERSON OF THE FATHER (FOUR ARTICLES)
OF THE PERSON OF THE SON (THREE ARTICLES)
OF THE IMAGE (TWO ARTICLES)
OF THE PERSON OF THE HOLY GHOST (FOUR ARTICLES)
OF THE NAME OF THE HOLY GHOST-LOVE (TWO ARTICLES)
OF THE NAME OF THE HOLY GHOST, AS GIFT (TWO ARTICLES)
OF THE PERSONS IN RELATION TO THE ESSENCE (EIGHT ARTICLES)
OF THE PERSONS AS COMPARED TO THE RELATIONS OR PROPERTIES (FOUR ARTICLES)
OF THE PERSONS IN REFERENCE TO THE NOTIONAL ACTS (SIX ARTICLES)
OF EQUALITY AND LIKENESS AMONG THE DIVINE PERSONS (SIX ARTICLES)
THE MISSION OF THE DIVINE PERSONS (EIGHT ARTICLES)
TREATISE ON THE CREATION (QQ 44–46)
THE PROCESSION OF CREATURES FROM GOD, AND OF THE FIRST CAUSE OF ALL THINGS (FOUR ARTICLES)
THE MODE OF EMANATION OF THINGS FROM THE FIRST PRINCIPLE (EIGHT ARTICLES)
OF THE BEGINNING OF THE DURATION OF CREATURES (THREE ARTICLES)
TREATISE ON THE DISTINCTION OF THINGS IN GENERAL (Q[47])
OF THE DISTINCTION OF THINGS IN GENERAL (THREE ARTICLES)
TREATISE ON THE DISTINCTION OF GOOD AND EVIL (QQ[48]-49)
THE DISTINCTION OF THINGS IN PARTICULAR (SIX ARTICLES)
THE CAUSE OF EVIL (THREE ARTICLES)
TREATISE ON THE ANGELS (QQ[50]-64)
OF THE SUBSTANCE OF THE ANGELS ABSOLUTELY CONSIDERED (FIVE ARTICLES)
OF THE ANGELS IN COMPARISON WITH BODIES (THREE ARTICLES)
OF THE ANGELS IN RELATION TO PLACE (THREE ARTICLES)
OF THE LOCAL MOVEMENT OF THE ANGELS (THREE ARTICLES)
OF THE KNOWLEDGE OF THE ANGELS (FIVE ARTICLES)
OF THE MEDIUM OF THE ANGELIC KNOWLEDGE (THREE ARTICLES)
OF THE ANGEL'S KNOWLEDGE OF IMMATERIAL THINGS (THREE ARTICLES)
OF THE ANGEL'S KNOWLEDGE OF MATERIAL THINGS (FIVE ARTICLES)
OF THE MODE OF ANGELIC KNOWLEDGE (SEVEN ARTICLES)
THE WILL OF THE ANGELS (FOUR ARTICLES)
OF THE LOVE OR DILECTION OF THE ANGELS (FIVE ARTICLES)
OF THE PRODUCTION OF THE ANGELS IN THE ORDER OF NATURAL BEING (FOUR ARTICLES)
OF THE PERFECTION OF THE ANGELS IN THE ORDER OF GRACE AND OF GLORY (NINE ARTICLES)
THE MALICE OF THE ANGELS WITH REGARD TO SIN (NINE ARTICLES)
THE PUNISHMENT OF THE DEMONS (FOUR ARTICLES)
TREATISE ON THE WORK OF THE SIX DAYS (QQ[65]-74)
THE WORK OF CREATION OF CORPOREAL CREATURES (FOUR ARTICLES)
ON THE ORDER OF CREATION TOWARDS DISTINCTION (FOUR ARTICLES)
ON THE WORK OF DISTINCTION IN ITSELF (FOUR ARTICLES)
ON THE WORK OF THE SECOND DAY (FOUR ARTICLES)
ON THE WORK OF THE THIRD DAY (TWO ARTICLES)
OF THE WORK OF ADORNMENT, AS REGARDS THE FOURTH DAY (THREE ARTICLES)
ON THE WORK OF THE FIFTH DAY (ONE ARTICLE)
ON THE WORK OF THE SIXTH DAY (ONE ARTICLE)
ON THE THINGS THAT BELONG TO THE SEVENTH DAY (THREE ARTICLES)
ON ALL THE SEVEN DAYS IN COMMON (THREE ARTICLES)
TREATISE ON MAN (QQ[75]-102)
OF MAN WHO IS COMPOSED OF A SPIRITUAL AND A CORPOREAL SUBSTANCE: AND IN THE FIRST PLACE, CONCERNING WHAT BELONGS TO THE ESSENCE OF THE SOUL (SEVEN ARTICLES)
OF THE UNION OF BODY AND SOUL (EIGHT ARTICLES)
OF THOSE THINGS WHICH BELONG TO THE POWERS OF THE SOUL IN GENERAL (EIGHT ARTICLES)
OF THE SPECIFIC POWERS OF THE SOUL (FOUR ARTICLES)
OF THE INTELLECTUAL POWERS (THIRTEEN ARTICLES)
OF THE APPETITIVE POWERS IN GENERAL (TWO ARTICLES)
OF THE POWER OF SENSUALITY (THREE ARTICLES)
OF THE WILL (FIVE ARTICLES)
OF FREE-WILL (FOUR ARTICLES)
HOW THE SOUL WHILE UNITED TO THE BODY UNDERSTANDS CORPOREAL THINGS BENEATH IT (EIGHT ARTICLES)
OF THE MODE AND ORDER OF UNDERSTANDING (EIGHT ARTICLES)
WHAT OUR INTELLECT KNOWS IN MATERIAL THINGS (FOUR ARTICLES)
HOW THE INTELLECTUAL SOUL KNOWS ITSELF AND ALL WITHIN ITSELF (FOUR ARTICLES)
HOW THE HUMAN SOUL KNOWS WHAT IS ABOVE ITSELF (THREE ARTICLES)
OF THE KNOWLEDGE OF THE SEPARATED SOUL (EIGHT ARTICLES)
OF THE FIRST PRODUCTION OF MAN'S SOUL (FOUR ARTICLES)
THE PRODUCTION OF THE FIRST MAN'S BODY (FOUR ARTICLES)
THE PRODUCTION OF THE WOMAN (FOUR ARTICLES)
THE END OR TERM OF THE PRODUCTION OF MAN (NINE ARTICLES)
OF THE STATE AND CONDITION OF THE FIRST MAN AS REGARDS HIS INTELLECT (FOUR ARTICLES)
OF THINGS PERTAINING TO THE FIRST MAN'S WILL-NAMELY, GRACE AND RIGHTEOUSNESS (FOUR ARTICLES)
OF THE MASTERSHIP BELONGING TO MAN IN THE STATE OF INNOCENCE (FOUR ARTICLES)
OF THE PRESERVATION OF THE INDIVIDUAL IN THE PRIMITIVE STATE (FOUR ARTICLES)
OF THE PRESERVATION OF THE SPECIES (TWO ARTICLES)
OF THE CONDITION OF THE OFFSPRING AS TO THE BODY (TWO ARTICLES)
OF THE CONDITION OF THE OFFSPRING AS REGARDS RIGHTEOUSNESS (TWO ARTICLES)
OF THE CONDITION OF THE OFFSPRING AS REGARDS KNOWLEDGE (TWO ARTICLES)
OF MAN'S ABODE, WHICH IS PARADISE (FOUR ARTICLES)
TREATISE ON THE CONSERVATION AND GOVERNMENT OF CREATURES (QQ[103]-119)
OF THE GOVERNMENT OF THINGS IN GENERAL (EIGHT ARTICLES)
THE SPECIAL EFFECTS OF THE DIVINE GOVERNMENT (FOUR ARTICLES)
OF THE CHANGE OF CREATURES BY GOD (EIGHT ARTICLES)
HOW ONE CREATURE MOVES ANOTHER (FOUR ARTICLES)
THE SPEECH OF THE ANGELS (FIVE ARTICLES)
OF THE ANGELIC DEGREES OF HIERARCHIES AND ORDERS (EIGHT ARTICLES)
THE ORDERING OF THE BAD ANGELS (FOUR ARTICLES)
HOW ANGELS ACT ON BODIES (FOUR ARTICLES)
THE ACTION OF THE ANGELS ON MAN (FOUR ARTICLES)
THE MISSION OF THE ANGELS (FOUR ARTICLES)
OF THE GUARDIANSHIP OF THE GOOD ANGELS (EIGHT ARTICLES)
OF THE ASSAULTS OF THE DEMONS (FIVE ARTICLES)
OF THE ACTION OF THE CORPOREAL CREATURE (SIX ARTICLES)
ON FATE (FOUR ARTICLES)
OF THINGS PERTAINING TO THE ACTION OF MAN (FOUR ARTICLES)
OF THE PRODUCTION OF MAN FROM MAN AS TO THE SOUL (THREE ARTICLES)
OF THE PROPAGATION OF MAN AS TO THE BODY (TWO ARTICLES)
FIRST PART OF THE SECOND PART (FS) (QQ[1]-114)
TREATISE ON THE LAST END (QQ[1]-5)
PROLOGUE
OF MAN'S LAST END (EIGHT ARTICLES)
OF THOSE THINGS IN WHICH MAN'S HAPPINESS CONSISTS (EIGHT ARTICLES)
WHAT IS HAPPINESS (EIGHT ARTICLES)
OF THOSE THINGS THAT ARE REQUIRED FOR HAPPINESS (EIGHT ARTICLES)
OF THE ATTAINMENT OF HAPPINESS (EIGHT ARTICLES)
TREATISE ON HUMAN ACTS: ACTS PECULIAR TO MAN (QQ[6]-21)
OF THE VOLUNTARY AND THE INVOLUNTARY (EIGHT ARTICLES)
OF THE CIRCUMSTANCES OF HUMAN ACTS (FOUR ARTICLES)
OF THE WILL, IN REGARD TO WHAT IT WILLS (THREE ARTICLES)
OF THAT WHICH MOVES THE WILL (SIX ARTICLES)
OF THE MANNER IN WHICH THE WILL IS MOVED (FOUR ARTICLES)
OF ENJOYMENT [*Or, Fruition], WHICH IS AN ACT OF THE WILL (FOUR ARTICLES)
OF INTENTION (FIVE ARTICLES)
OF CHOICE, WHICH IS AN ACT OF THE WILL WITH REGARD TO THE MEANS (SIX ARTICLES)
OF COUNSEL, WHICH PRECEDES CHOICE (SIX ARTICLES)
OF CONSENT, WHICH IS AN ACT OF THE WILL IN REGARD TO THE MEANS (FOUR ARTICLES)
OF USE, WHICH IS AN ACT OF THE WILL IN REGARD TO THE MEANS (FOUR ARTICLES)
OF THE ACTS COMMANDED BY THE WILL (NINE ARTICLES)
OF THE GOOD AND EVIL OF HUMAN ACTS, IN GENERAL (ELEVEN ARTICLES)
OF THE GOODNESS AND MALICE OF THE INTERIOR ACT OF THE WILL (TEN ARTICLES)
OF GOODNESS AND MALICE IN EXTERNAL HUMAN AFFAIRS (SIX ARTICLES)
OF THE CONSEQUENCES OF HUMAN ACTIONS BY REASON OF THEIR GOODNESS AND MALICE (FOUR ARTICLES)
TREATISE ON THE PASSIONS (QQ[22]-48)
OF THE SUBJECT OF THE SOUL'S PASSIONS (THREE ARTICLES)
HOW THE PASSIONS DIFFER FROM ONE ANOTHER (FOUR ARTICLES)
OF GOOD AND EVIL IN THE PASSIONS OF THE SOUL (FOUR ARTICLES)
OF THE ORDER OF THE PASSIONS TO ONE ANOTHER (FOUR ARTICLES)
OF THE PASSIONS OF THE SOUL IN PARTICULAR: AND FIRST, OF LOVE (FOUR ARTICLES)
OF THE CAUSE OF LOVE (FOUR ARTICLES)
OF THE EFFECTS OF LOVE (SIX ARTICLES)
OF HATRED (SIX ARTICLES)
OF CONCUPISCENCE (FOUR ARTICLES)
OF DELIGHT CONSIDERED IN ITSELF [*Or, Pleasure] (EIGHT ARTICLES)
OF THE CAUSE OF PLEASURE (EIGHT ARTICLES)
OF THE EFFECTS OF PLEASURE (FOUR ARTICLES)
OF THE GOODNESS AND MALICE OF PLEASURES (FOUR ARTICLES)
OF PAIN OR SORROW, IN ITSELF (EIGHT ARTICLES)
OF THE CAUSES OF SORROW OR PAIN (FOUR ARTICLES)
OF THE EFFECTS OF PAIN OR SORROW (FOUR ARTICLES)
OF THE REMEDIES OF SORROW OR PAIN (FIVE ARTICLES)
OF THE GOODNESS AND MALICE OF SORROW OR PAIN (FOUR ARTICLES)
OF THE IRASCIBLE PASSIONS, AND FIRST, OF HOPE AND DESPAIR (EIGHT ARTICLES)
OF FEAR, IN ITSELF (FOUR ARTICLES)
OF THE OBJECT OF FEAR (SIX ARTICLES)
OF THE CAUSE OF FEAR (TWO ARTICLES)
OF THE EFFECTS OF FEAR (FOUR ARTICLES)
OF DARING (FOUR ARTICLES)
OF ANGER, IN ITSELF (EIGHT ARTICLES)
OF THE CAUSE THAT PROVOKES ANGER, AND OF THE REMEDIES OF ANGER (FOUR ARTICLES)
OF THE EFFECTS OF ANGER (FOUR ARTICLES)
TREATISE ON HABITS (QQ[49]-54)
OF HABITS IN GENERAL, AS TO THEIR SUBSTANCE (FOUR ARTICLES)
OF THE SUBJECT OF HABITS (SIX ARTICLES)
OF THE CAUSE OF HABITS, AS TO THEIR FORMATION (FOUR ARTICLES)
OF THE INCREASE OF HABITS (THREE ARTICLES)
HOW HABITS ARE CORRUPTED OR DIMINISHED (THREE ARTICLES)
OF THE DISTINCTION OF HABITS (FOUR ARTICLES)
TREATISE ON HABITS IN PARTICULAR (QQ[55]-89) GOOD HABITS, i.e. VIRTUES (QQ[55]-70)
OF THE VIRTUES, AS TO THEIR ESSENCE (FOUR ARTICLES)
OF THE SUBJECT OF VIRTUE (SIX ARTICLES)
OF THE INTELLECTUAL VIRTUES (SIX ARTICLES)
OF THE DIFFERENCE BETWEEN MORAL AND INTELLECTUAL VIRTUES (FIVE ARTICLES)
OF MORAL VIRTUE IN RELATION TO THE PASSIONS (FIVE ARTICLES)
HOW THE MORAL VIRTUES DIFFER FROM ONE ANOTHER (FIVE ARTICLES)
OF THE CARDINAL VIRTUES (FIVE ARTICLES)
OF THE THEOLOGICAL VIRTUES (FOUR ARTICLES)
OF THE CAUSE OF VIRTUES (FOUR ARTICLES)
OF THE MEAN OF VIRTUE (FOUR ARTICLES)
OF THE CONNECTION OF VIRTUES (FIVE ARTICLES)
OF EQUALITY AMONG THE VIRTUES (SIX ARTICLES)
OF THE DURATION OF VIRTUES AFTER THIS LIFE (SIX ARTICLES)
OF THE GIFTS (EIGHT ARTICLES)
OF THE BEATITUDES (FOUR ARTICLES)
OF THE FRUITS OF THE HOLY GHOST (FOUR ARTICLES)
EVIL HABITS, i.e. VICES AND SINS (QQ[71]-89)
OF VICE AND SIN CONSIDERED IN THEMSELVES (SIX ARTICLES)
OF THE DISTINCTION OF SINS (NINE ARTICLES)
OF THE COMPARISON OF ONE SIN WITH ANOTHER (TEN ARTICLES)
OF THE SUBJECT OF SIN (TEN ARTICLES)
OF THE CAUSES OF SIN, IN GENERAL (FOUR ARTICLES)
OF THE CAUSES OF SIN, IN PARTICULAR (FOUR ARTICLES)
OF THE CAUSE OF SIN, ON THE PART OF THE SENSITIVE APPETITE (EIGHT ARTICLES)
OF THAT CAUSE OF SIN WHICH IS MALICE (FOUR ARTICLES)
OF THE EXTERNAL CAUSES OF SIN (FOUR ARTICLES)
OF THE CAUSE OF SIN, AS REGARDS THE DEVIL (FOUR ARTICLES)
OF THE CAUSE OF SIN, ON THE PART OF MAN (FIVE ARTICLES)
OF ORIGINAL SIN, AS TO ITS ESSENCE (FOUR ARTICLES)
OF THE SUBJECT OF ORIGINAL SIN (FOUR ARTICLES)
OF THE CAUSE OF SIN, IN RESPECT OF ONE SIN BEING THE CAUSE OF ANOTHER (FOUR ARTICLES)
OF THE EFFECTS OF SIN, AND, FIRST, OF THE CORRUPTION OF THE GOOD OF NATURE (SIX ARTICLES)
OF THE STAIN OF SIN (TWO ARTICLES)
OF THE DEBT OF PUNISHMENT (EIGHT ARTICLES)
OF VENIAL AND MORTAL SIN (SIX ARTICLES)
OF VENIAL SIN IN ITSELF (SIX ARTICLES)
TREATISE ON LAW (QQ 90-108)
OF THE ESSENCE OF LAW (FOUR ARTICLES)
OF THE VARIOUS KINDS OF LAW (SIX ARTICLES)
OF THE EFFECTS OF LAW (TWO ARTICLES)
OF THE ETERNAL LAW (SIX ARTICLES)
OF THE NATURAL LAW (SIX ARTICLES)
OF HUMAN LAW (FOUR ARTICLES)
OF THE POWER OF HUMAN LAW (SIX ARTICLES)
OF CHANGE IN LAWS (FOUR ARTICLES)
OF THE OLD LAW (SIX ARTICLES)
OF THE PRECEPTS OF THE OLD LAW (SIX ARTICLES)
OF THE MORAL PRECEPTS OF THE OLD LAW (TWELVE ARTICLES)
OF THE CEREMONIAL PRECEPTS IN THEMSELVES (FOUR ARTICLES)
OF THE CAUSES OF THE CEREMONIAL PRECEPTS (SIX ARTICLES)
OF THE DURATION OF THE CEREMONIAL PRECEPTS (FOUR ARTICLES)
OF THE JUDICIAL PRECEPTS (FOUR ARTICLES)
OF THE REASON FOR THE JUDICIAL PRECEPTS (FOUR ARTICLES)
OF THE LAW OF THE GOSPEL, CALLED THE NEW LAW, CONSIDERED IN ITSELF (FOUR ARTICLES)
OF THE NEW LAW AS COMPARED WITH THE OLD (FOUR ARTICLES)
OF THOSE THINGS THAT ARE CONTAINED IN THE NEW LAW (FOUR ARTICLES)
TREATISE ON GRACE (QQ[109]-114)
OF THE NECESSITY OF GRACE (TEN ARTICLES)
OF THE GRACE OF GOD AS REGARDS ITS ESSENCE (FOUR ARTICLES)
OF THE DIVISION OF GRACE (FIVE ARTICLES)
OF THE CAUSE OF GRACE (FIVE ARTICLES)
OF THE EFFECTS OF GRACE (TEN ARTICLES)
OF MERIT (TEN ARTICLES)
SECOND PART OF THE SECOND PART (SS) (QQ[1]-189)
TREATISE ON THE THEOLOGICAL VIRTUES (QQ[1]-46)
OF FAITH (TEN ARTICLES)
OF THE ACT OF FAITH (TEN ARTICLES)
OF THE OUTWARD ACT OF FAITH (TWO ARTICLES)
OF THE VIRTUE ITSELF OF FAITH (EIGHT ARTICLES)
OF THOSE WHO HAVE FAITH (FOUR ARTICLES)
OF THE CAUSE OF FAITH (TWO ARTICLES)
OF THE EFFECTS OF FAITH (TWO ARTICLES)
OF THE GIFT OF UNDERSTANDING (EIGHT ARTICLES)
OF THE GIFT OF KNOWLEDGE (FOUR ARTICLES)
OF UNBELIEF IN GENERAL (TWELVE ARTICLES)
OF HERESY (FOUR ARTICLES)
OF APOSTASY (TWO ARTICLES)
OF THE SIN OF BLASPHEMY, IN GENERAL (FOUR ARTICLES)
OF BLASPHEMY AGAINST THE HOLY GHOST (FOUR ARTICLES)
OF THE VICES OPPOSED TO KNOWLEDGE AND UNDERSTANDING (THREE ARTICLES)
OF THE PRECEPTS OF FAITH, KNOWLEDGE AND UNDERSTANDING (TWO ARTICLES)
OF HOPE, CONSIDERED IN ITSELF (EIGHT ARTICLES)
OF THE SUBJECT OF HOPE (FOUR ARTICLES)
OF THE GIFT OF FEAR (TWELVE ARTICLES)
OF DESPAIR (FOUR ARTICLES)
OF PRESUMPTION (FOUR ARTICLES)
OF THE PRECEPTS RELATING TO HOPE AND FEAR (TWO ARTICLES)
OF CHARITY, CONSIDERED IN ITSELF (EIGHT ARTICLES)
OF THE SUBJECT OF CHARITY (TWELVE ARTICLES)
OF THE OBJECT OF CHARITY (TWELVE ARTICLES)
OF THE ORDER OF CHARITY (THIRTEEN ARTICLES)
OF THE PRINCIPLE ACT OF CHARITY, WHICH IS TO LOVE (EIGHT ARTICLES)
OF JOY (FOUR ARTICLES)
OF PEACE (FOUR ARTICLES)
OF MERCY (FOUR ARTICLES)
OF BENEFICENCE (FOUR ARTICLES)
OF ALMSDEEDS (TEN ARTICLES)
OF FRATERNAL CORRECTION (EIGHT ARTICLES)
OF HATRED (SIX ARTICLES)
OF SLOTH (FOUR ARTICLES)
OF ENVY (FOUR ARTICLES)
OF DISCORD, WHICH IS CONTRARY TO PEACE (TWO ARTICLES)
OF CONTENTION (TWO ARTICLES)
OF SCHISM (FOUR ARTICLES)
OF WAR (FOUR ARTICLES)
OF STRIFE (TWO ARTICLES)
OF SEDITION (TWO ARTICLES)
OF SCANDAL (EIGHT ARTICLES)
OF THE PRECEPTS OF CHARITY (EIGHT ARTICLES)
OF THE GIFT OF WISDOM (SIX ARTICLES)
OF FOLLY WHICH IS OPPOSED TO WISDOM (THREE ARTICLES)
TREATISE ON THE CARDINAL VIRTUES (QQ[47]-170)
OF PRUDENCE, CONSIDERED IN ITSELF (SIXTEEN ARTICLES)
OF THE PARTS OF PRUDENCE (ONE ARTICLE)
OF EACH QUASI–INTEGRAL PART OF PRUDENCE (EIGHT ARTICLES)
OF THE SUBJECTIVE PARTS OF PRUDENCE (FOUR ARTICLES)
OF THE VIRTUES WHICH ARE CONNECTED WITH PRUDENCE (FOUR ARTICLES)
OF THE GIFT OF COUNSEL (FOUR ARTICLES)
OF IMPRUDENCE (SIX ARTICLES)
OF NEGLIGENCE (THREE ARTICLES)
OF VICES OPPOSED TO PRUDENCE BY WAY OF RESEMBLANCE (EIGHT ARTICLES)
OF THE PRECEPTS RELATING TO PRUDENCE (TWO ARTICLES)
OF RIGHT (FOUR ARTICLES)
OF JUSTICE (TWELVE ARTICLES)
OF INJUSTICE (FOUR ARTICLES)
OF JUDGMENT (SIX ARTICLES)
OF THE PARTS OF JUSTICE (FOUR ARTICLES)
OF RESTITUTION (EIGHT ARTICLES)
VICES OPPOSED TO DISTRIBUTIVE JUSTICE (Q[63])
OF RESPECT OF PERSONS (FOUR ARTICLES)
OF MURDER (EIGHT ARTICLES)
OF OTHER INJURIES COMMITTED ON THE PERSON (FOUR ARTICLES)
OF THEFT AND ROBBERY (NINE ARTICLES)
OF THE INJUSTICE OF A JUDGE, IN JUDGING (FOUR ARTICLES)
OF MATTERS CONCERNING UNJUST ACCUSATION (FOUR ARTICLES)
OF SINS COMMITTED AGAINST JUSTICE ON THE PART OF THE DEFENDANT (FOUR ARTICLES)
OF INJUSTICE WITH REGARD TO THE PERSON OF THE WITNESS (FOUR ARTICLES)
OF INJUSTICE IN JUDGMENT ON THE PART OF COUNSEL (FOUR ARTICLES)
OF REVILING (FOUR ARTICLES)
OF BACKBITING [*Or detraction] (FOUR ARTICLES)
OF TALE-BEARING [*'Susurratio,' i.e. whispering] (TWO ARTICLES)
OF DERISION [*Or mockery] (TWO ARTICLES)
OF CURSING (FOUR ARTICLES)
BY SINS COMMITTED IN BUYING AND SELLING (Q[77])
OF CHEATING, WHICH IS COMMITTED IN BUYING AND SELLING (FOUR ARTICLES)
BY SINS COMMITTED IN LOANS (Q[78])
OF THE SIN OF USURY (FOUR ARTICLES)
OF THE QUASI–INTEGRAL PARTS OF JUSTICE (FOUR ARTICLES)
OF THE POTENTIAL PARTS OF JUSTICE (ONE ARTICLE)
OF RELIGION (EIGHT ARTICLES)
OF DEVOTION (FOUR ARTICLES)
OF PRAYER (SEVENTEEN ARTICLES)
OF ADORATION (THREE ARTICLES)
OF SACRIFICE (FOUR ARTICLES)
OF OBLATIONS AND FIRST-FRUITS (FOUR ARTICLES)
OF TITHES (FOUR ARTICLES)
SERVICE BY PROMISE (Q[88]) OF VOWS (TWELVE ARTICLES)
OF VOWS (TWELVE ARTICLES)
OF OATHS (TEN ARTICLES)
OF THE TAKING OF GOD'S NAME BY WAY OF ADJURATION (THREE ARTICLES)
OF TAKING THE DIVINE NAME FOR THE PURPOSE OF INVOKING IT BY MEANS OF PRAISE (TWO ARTICLES)
OF SUPERSTITION (TWO ARTICLES)
OF SUPERSTITION CONSISTING IN UNDUE WORSHIP OF THE TRUE GOD (TWO ARTICLES)
OF IDOLATRY (FOUR ARTICLES)
OF SUPERSTITION IN DIVINATIONS (EIGHT ARTICLES)
OF SUPERSTITION IN OBSERVANCES (FOUR ARTICLES)
OF THE TEMPTATION OF GOD (FOUR ARTICLES)
OF PERJURY (FOUR ARTICLES)
OF SACRILEGE (FOUR ARTICLES)
ON SIMONY (SIX ARTICLES)
OF PIETY (FOUR ARTICLES)
OF OBSERVANCE, CONSIDERED IN ITSELF, AND OF ITS PARTS (THREE ARTICLES)
OF DULIA (FOUR ARTICLES)
OF OBEDIENCE (SIX ARTICLES)
OF DISOBEDIENCE (TWO ARTICLES)
OF THANKFULNESS OR GRATITUDE (SIX ARTICLES)
OF INGRATITUDE (FOUR ARTICLES)
OF VENGEANCE (FOUR ARTICLES)
OF TRUTH (FOUR ARTICLES)
OF THE VICES OPPOSED TO TRUTH, AND FIRST OF LYING (FOUR ARTICLES)
OF DISSIMULATION AND HYPOCRISY (FOUR ARTICLES)
OF BOASTING (TWO ARTICLES)
IRONY* (TWO ARTICLES)
OF THE FRIENDLINESS WHICH IS CALLED AFFABILITY (TWO ARTICLES)
OF FLATTERY (TWO ARTICLES)
OF QUARRELING (TWO ARTICLES)
OF LIBERALITY (SIX ARTICLES)
OF THE VICES OPPOSED TO LIBERALITY, AND IN THE FIRST PLACE, OF COVETOUSNESS (EIGHT ARTICLES)
OF PRODIGALITY (THREE ARTICLES)
OF “EPIKEIA” OR EQUITY (TWO ARTICLES)
OF PIETY (TWO ARTICLES)
OF THE PRECEPTS OF JUSTICE (SIX ARTICLES)
TREATISE ON FORTITUDE AND TEMPERANCE (QQ[123]-170)
OF FORTITUDE (TWELVE ARTICLES)
OF MARTYRDOM (FIVE ARTICLES)
OF FEAR* (FOUR ARTICLES)
OF FEARLESSNESS (TWO ARTICLES)
OF DARING [*Excessive daring or foolhardiness] (TWO ARTICLES)
OF THE PARTS OF FORTITUDE (ONE ARTICLE)
OF MAGNANIMITY* (EIGHT ARTICLES)
OF PRESUMPTION (TWO ARTICLES)
OF AMBITION (TWO ARTICLES)
OF VAINGLORY (FIVE ARTICLES)
OF PUSILLANIMITY (TWO ARTICLES)
OF MAGNIFICENCE (FOUR ARTICLES)
OF MEANNESS* (TWO ARTICLES)
OF PATIENCE (FIVE ARTICLES)
OF PERSEVERANCE (FOUR ARTICLES)
OF THE VICES OPPOSED TO PERSEVERANCE (TWO ARTICLES)
OF THE GIFT OF FORTITUDE (TWO ARTICLES)
OF THE PRECEPTS OF FORTITUDE (TWO ARTICLES)
OF TEMPERANCE (EIGHT ARTICLES)
OF THE VICES OPPOSED TO TEMPERANCE (FOUR ARTICLES)
OF THE PARTS OF TEMPERANCE, IN GENERAL (ONE ARTICLE)
OF SHAMEFACEDNESS (FOUR ARTICLES)
OF HONESTY* (FOUR ARTICLES)
OF ABSTINENCE (TWO ARTICLES)
OF FASTING (EIGHT ARTICLES)
OF GLUTTONY (SIX ARTICLES)
OF SOBRIETY (FOUR ARTICLES)
OF DRUNKENNESS (FOUR ARTICLES)
OF CHASTITY (FOUR ARTICLES)
OF VIRGINITY (FIVE ARTICLES)
OF LUST (FIVE ARTICLES)
OF THE PARTS OF LUST (TWELVE ARTICLES)
OF CONTINENCE (FOUR ARTICLES)
OF INCONTINENCE (FOUR ARTICLES)
OF CLEMENCY AND MEEKNESS (FOUR ARTICLES)
OF ANGER (EIGHT ARTICLES)
OF CRUELTY (TWO ARTICLES)
OF MODESTY (TWO ARTICLES)
OF HUMILITY (SIX ARTICLES)
OF PRIDE (EIGHT ARTICLES)
OF THE FIRST MAN'S SIN (FOUR ARTICLES)
OF THE PUNISHMENTS OF THE FIRST MAN'S SIN (TWO ARTICLES)
OF OUR FIRST PARENTS' TEMPTATION (TWO ARTICLES)
OF STUDIOUSNESS (TWO ARTICLES)
OF CURIOSITY (TWO ARTICLES)
OF MODESTY AS CONSISTING IN THE OUTWARD MOVEMENTS OF THE BODY (FOUR ARTICLES)
OF MODESTY IN THE OUTWARD APPAREL (TWO ARTICLES)
OF THE PRECEPTS OF TEMPERANCE (TWO ARTICLES)
TREATISE ON GRATUITOUS GRACES (QQ[171]-182)
OF PROPHECY (SIX ARTICLES)
OF THE CAUSE OF PROPHECY (SIX ARTICLES)
OF THE MANNER IN WHICH PROPHETIC KNOWLEDGE IS CONVEYED (FOUR ARTICLES)
OF THE DIVISION OF PROPHECY (SIX ARTICLES)
OF RAPTURE (SIX ARTICLES)
OF THE GRACE OF TONGUES (TWO ARTICLES)
OF THE GRATUITOUS GRACE CONSISTING IN WORDS (TWO ARTICLES)
OF THE GRACE OF MIRACLES (TWO ARTICLES)
OF THE DIVISION OF LIFE INTO ACTIVE AND CONTEMPLATIVE (TWO ARTICLES)
OF THE CONTEMPLATIVE LIFE (EIGHT ARTICLES)
OF THE ACTIVE LIFE (FOUR ARTICLES)
OF THE ACTIVE LIFE IN COMPARISON WITH THE CONTEMPLATIVE LIFE (FOUR ARTICLES)
TREATISE ON THE STATES OF LIFE (QQ[183]-189)
OF MAN'S VARIOUS DUTIES AND STATES IN GENERAL (FOUR ARTICLES)
OF THE STATE OF PERFECTION IN GENERAL (EIGHT ARTICLES)
OF THINGS PERTAINING TO THE EPISCOPAL STATE (EIGHT ARTICLES)
OF THOSE THINGS IN WHICH THE RELIGIOUS STATE PROPERLY CONSISTS (TEN ARTICLES)
OF THOSE THINGS THAT ARE COMPETENT TO RELIGIOUS (SIX ARTICLES)
OF THE DIFFERENT KINDS OF RELIGIOUS LIFE (EIGHT ARTICLES)
OF THE ENTRANCE INTO RELIGIOUS LIFE (TEN ARTICLES)
THIRD PART (TP) OF THE SUMMA THEOLOGICA (QQ[1]-90)
PROLOGUE
TREATISE ON THE INCARNATION (QQ[1]-59)
OF THE FITNESS OF THE INCARNATION (SIX ARTICLES)
OF THE MODE OF UNION OF THE WORD INCARNATE (TWELVE ARTICLES)
OF THE MODE OF UNION ON THE PART OF THE PERSON ASSUMING (EIGHT ARTICLES)
OF THE MODE OF UNION ON THE PART OF THE HUMAN NATURE (SIX ARTICLES)
OF THE PARTS OF HUMAN NATURE WHICH WERE ASSUMED (FOUR ARTICLES)
OF THE ORDER OF ASSUMPTION (SIX ARTICLES)
OF THE GRACE OF CHRIST AS AN INDIVIDUAL MAN (THIRTEEN ARTICLES)
OF THE GRACE OF CHRIST, AS HE IS THE HEAD OF THE CHURCH (EIGHT ARTICLES)
OF CHRIST'S KNOWLEDGE IN GENERAL (FOUR ARTICLES)
OF THE BEATIFIC KNOWLEDGE OF CHRIST'S SOUL (FOUR ARTICLES)
OF THE KNOWLEDGE IMPRINTED OR INFUSED IN THE SOUL OF CHRIST (SIX ARTICLES)
OF THE ACQUIRED OR EMPIRIC KNOWLEDGE OF CHRIST'S SOUL (FOUR ARTICLES)
OF THE POWER OF CHRIST'S SOUL (FOUR ARTICLES)
OF THE DEFECTS OF BODY ASSUMED BY THE SON OF GOD (FOUR ARTICLES)
OF THE DEFECTS OF SOUL ASSUMED BY CHRIST (TEN ARTICLES)
OF THOSE THINGS WHICH ARE APPLICABLE TO CHRIST IN HIS BEING AND BECOMING (TWELVE ARTICLES)
OF CHRIST'S UNITY OF BEING (TWO ARTICLES)
OF CHRIST'S UNITY OF WILL (SIX ARTICLES)
OF THE UNITY OF CHRIST'S OPERATION (FOUR ARTICLES)
OF CHRIST'S SUBJECTION TO THE FATHER (TWO ARTICLES)
OF CHRIST'S PRAYER (FOUR ARTICLES)
OF THE PRIESTHOOD OF CHRIST (SIX ARTICLES)
OF ADOPTION AS BEFITTING TO CHRIST (FOUR ARTICLES)
OF THE PREDESTINATION OF CHRIST (FOUR ARTICLES)
OF THE ADORATION OF CHRIST (SIX ARTICLES)
OF CHRIST AS CALLED THE MEDIATOR OF GOD AND MAN (TWO ARTICLES)
ST. THOMAS AND THE IMMACULATE CONCEPTION
EDITORIAL NOTE
OF THE SANCTIFICATION OF THE BLESSED VIRGIN (SIX ARTICLES)
OF THE VIRGINITY OF THE MOTHER OF GOD (FOUR ARTICLES)
OF THE ESPOUSALS OF THE MOTHER OF GOD (TWO ARTICLES)
OF THE ANNUNCIATION OF THE BLESSED VIRGIN (FOUR ARTICLES)
OF THE MATTER FROM WHICH THE SAVIOUR'S BODY WAS CONCEIVED (EIGHT ARTICLES)
OF THE ACTIVE PRINCIPLE IN CHRIST'S CONCEPTION (FOUR ARTICLES)
OF THE MODE AND ORDER OF CHRIST'S CONCEPTION (FOUR ARTICLES)
OF THE PERFECTION OF THE CHILD CONCEIVED (FOUR ARTICLES)
OF CHRIST'S NATIVITY (EIGHT ARTICLES)
OF THE MANIFESTATION OF THE NEWLY BORN CHRIST (EIGHT ARTICLES)
OF CHRIST'S CIRCUMCISION, AND OF THE OTHER LEGAL OBSERVANCES ACCOMPLISHED IN REGARD TO THE CHILD CHRIST (FOUR ARTICLES)
OF THE BAPTISM OF JOHN (SIX ARTICLES)
OF THE BAPTIZING OF CHRIST (EIGHT ARTICLES)
OF CHRIST'S MANNER OF LIFE (FOUR ARTICLES)
OF CHRIST'S TEMPTATION (FOUR ARTICLES)
OF CHRIST'S DOCTRINE (FOUR ARTICLES)
OF THE MIRACLES WORKED BY CHRIST, IN GENERAL (FOUR ARTICLES)
OF (CHRIST'S) MIRACLES CONSIDERED SPECIFICALLY (FOUR ARTICLES)
OF CHRIST'S TRANSFIGURATION (FOUR ARTICLES)
THE PASSION OF CHRIST (TWELVE ARTICLES)
OF THE EFFICIENT CAUSE OF CHRIST'S PASSION (SIX ARTICLES)
OF THE EFFICIENCY OF CHRIST'S PASSION (SIX ARTICLES)
OF THE EFFECTS OF CHRIST'S PASSION (SIX ARTICLES)
OF THE DEATH OF CHRIST (SIX ARTICLES)
OF CHRIST'S BURIAL (FOUR ARTICLES)
OF CHRIST'S DESCENT INTO HELL (EIGHT ARTICLES)
OF CHRIST'S RESURRECTION (FOUR ARTICLES)
OF THE QUALITY OF CHRIST RISING AGAIN (FOUR ARTICLES)
OF THE MANIFESTATION OF THE RESURRECTION (SIX ARTICLES)
OF THE CAUSALITY OF CHRIST'S RESURRECTION (TWO ARTICLES)
OF THE ASCENSION OF CHRIST (SIX ARTICLES)
OF CHRIST'S SITTING AT THE RIGHT HAND OF THE FATHER (FOUR ARTICLES)
OF CHRIST'S JUDICIARY POWER (SIX ARTICLES)
TREATISE ON THE SACRAMENTS (QQ[60]-90)
WHAT IS A SACRAMENT? (EIGHT ARTICLES)
OF THE NECESSITY OF THE SACRAMENTS (FOUR ARTICLES)
OF THE SACRAMENTS' PRINCIPAL EFFECT, WHICH IS GRACE (SIX ARTICLES)
OF THE OTHER EFFECT OF THE SACRAMENTS, WHICH IS A CHARACTER (SIX ARTICLES)
OF THE CAUSES OF THE SACRAMENTS (TEN ARTICLES)
OF THE NUMBER OF THE SACRAMENTS (FOUR ARTICLES)
OF THE SACRAMENT OF BAPTISM (TWELVE ARTICLES)
OF THE MINISTERS BY WHOM THE SACRAMENT OF BAPTISM IS CONFERRED (EIGHT ARTICLES)
OF THOSE WHO RECEIVE BAPTISM (TWELVE ARTICLES)
OF THE EFFECTS OF BAPTISM (TEN ARTICLES)
OF CIRCUMCISION (FOUR ARTICLES)
OF THE PREPARATIONS THAT ACCOMPANY BAPTISM (FOUR ARTICLES)
CONFIRMATION (Q[72])
OF THE SACRAMENT OF CONFIRMATION (TWELVE ARTICLES)
OF THE SACRAMENT OF THE EUCHARIST (SIX ARTICLES)
OF THE MATTER OF THIS SACRAMENT (EIGHT ARTICLES)
OF THE CHANGE OF BREAD AND WINE INTO THE BODY AND BLOOD OF CHRIST (EIGHT ARTICLES)
OF THE WAY IN WHICH CHRIST IS IN THIS SACRAMENT (EIGHT ARTICLES)
OF THE ACCIDENTS WHICH REMAIN IN THIS SACRAMENT (EIGHT ARTICLES)
OF THE FORM OF THIS SACRAMENT (SIX ARTICLES)
OF THE EFFECTS OF THIS SACRAMENT (EIGHT ARTICLES)
OF THE USE OR RECEIVING OF THIS SACRAMENT IN GENERAL (TWELVE ARTICLES)
OF THE USE WHICH CHRIST MADE OF THIS SACRAMENT AT ITS INSTITUTION (FOUR ARTICLES)
OF THE MINISTER OF THIS SACRAMENT (TEN ARTICLES)
OF THE RITE OF THIS SACRAMENT (SIX ARTICLES)
OF THE SACRAMENT OF PENANCE (TEN ARTICLES)
OF PENANCE AS A VIRTUE (SIX ARTICLES)
OF THE EFFECT OF PENANCE, AS REGARDS THE PARDON OF MORTAL SIN (SIX ARTICLES)
OF THE REMISSION OF VENIAL SIN (FOUR ARTICLES)
OF THE RETURN OF SINS WHICH HAVE BEEN TAKEN AWAY BY PENANCE (FOUR ARTICLES)
OF THE RECOVERY OF VIRTUE BY MEANS OF PENANCE (SIX ARTICLES)
OF THE PARTS OF PENANCE, IN GENERAL (FOUR ARTICLES)
SUPPLEMENT
SUPPLEMENT (XP): TO THE THIRD PART OF THE SUMMA THEOLOGICA OF ST. THOMAS AQUINAS GATHERED FROM HIS COMMENTARY ON BOOK IV OF THE SENTENCES (QQ[1] -99)
OF THE PARTS OF PENANCE, IN PARTICULAR, AND FIRST OF CONTRITION (THREE ARTICLES)
OF THE OBJECT OF CONTRITION (SIX ARTICLES)
OF THE DEGREE OF CONTRITION (THREE ARTICLES)
OF THE TIME FOR CONTRITION (THREE ARTICLES)
OF THE EFFECT OF CONTRITION (THREE ARTICLES)
OF CONFESSION, AS REGARDS ITS NECESSITY (SIX ARTICLES)
OF THE NATURE OF CONFESSION (THREE ARTICLES)
OF THE MINISTER OF CONFESSION (SEVEN ARTICLES)
OF THE QUALITY OF CONFESSION (FOUR ARTICLES)
OF THE EFFECT OF CONFESSION (FIVE ARTICLES)
OF THE SEAL OF CONFESSION (FIVE ARTICLES)
OF SATISFACTION, AS TO ITS NATURE (THREE ARTICLES)
OF THE POSSIBILITY OF SATISFACTION (TWO ARTICLES)
OF THE QUALITY OF SATISFACTION (FIVE ARTICLES)
OF THE MEANS OF MAKING SATISFACTION (THREE ARTICLES)
OF THOSE WHO RECEIVE THE SACRAMENT OF PENANCE (THREE ARTICLES)
OF THE POWER OF THE KEYS (THREE ARTICLES)
OF THE EFFECT OF THE KEYS (FOUR ARTICLES)
OF THE MINISTERS OF THE KEYS (SIX ARTICLES)
OF THOSE ON WHOM THE POWER OF THE KEYS CAN BE EXERCISED (THREE ARTICLES)
OF THE DEFINITION, CONGRUITY AND CAUSE OF EXCOMMUNICATION (FOUR ARTICLES)
OF THOSE WHO CAN EXCOMMUNICATE OR BE EXCOMMUNICATED (SIX ARTICLES)
OF COMMUNICATION WITH EXCOMMUNICATED PERSONS (THREE ARTICLES)
OF ABSOLUTION FROM EXCOMMUNICATION (THREE ARTICLES)
OF INDULGENCES (THREE ARTICLES)
OF THOSE WHO CAN GRANT INDULGENCES (FOUR ARTICLES)
OF THOSE WHOM INDULGENCES AVAIL (FOUR ARTICLES)
OF THE SOLEMN RITE OF PENANCE (THREE ARTICLES)
EXTREME UNCTION (QQ[29]-33)
OF EXTREME UNCTION, AS REGARDS ITS ESSENCE AND INSTITUTION (NINE ARTICLES)
OF THE EFFECT OF THIS SACRAMENT (THREE ARTICLES)
OF THE MINISTER OF THIS SACRAMENT (THREE ARTICLES)
ON WHOM SHOULD THIS SACRAMENT BE CONFERRED AND ON WHAT PART OF THE BODY? (SEVEN ARTICLES)
OF THE REPETITION OF THIS SACRAMENT (TWO ARTICLES)
HOLY ORDERS (QQ[34]-40)
OF THE SACRAMENT OF ORDER AS TO ITS ESSENCE AND ITS PARTS (FIVE ARTICLES)
OF THE EFFECT OF THIS SACRAMENT (FIVE ARTICLES)
OF THE QUALITIES REQUIRED OF THOSE WHO RECEIVE THIS SACRAMENT (FIVE ARTICLES)
OF THE DISTINCTION OF ORDERS, OF THEIR ACTS, AND THE IMPRINTING OF THE CHARACTER (FIVE ARTICLES)
OF THOSE WHO CONFER THIS SACRAMENT (TWO ARTICLES)
OF THE IMPEDIMENTS TO THIS SACRAMENT (SIX ARTICLES)
OF THE THINGS ANNEXED TO THE SACRAMENT OF ORDER (SEVEN ARTICLES)
MATRIMONY (QQ[41]-67)
OF THE SACRAMENT OF MATRIMONY AS DIRECTED TO AN OFFICE OF NATURE (FOUR ARTICLES)
OF MATRIMONY AS A SACRAMENT (FOUR ARTICLES)
OF MATRIMONY WITH REGARD TO THE BETROTHAL (THREE ARTICLES)
OF THE DEFINITION OF MATRIMONY (THREE ARTICLES)
OF THE MARRIAGE CONSENT CONSIDERED IN ITSELF (FIVE ARTICLES)
OF THE CONSENT TO WHICH AN OATH OR CARNAL INTERCOURSE IS APPENDED (TWO ARTICLES)
OF COMPULSORY AND CONDITIONAL CONSENT (SIX ARTICLES)
OF THE OBJECT OF THE CONSENT (TWO ARTICLES)
OF THE MARRIAGE GOODS* (SIX ARTICLES)
OF THE IMPEDIMENTS OF MARRIAGE, IN GENERAL (ONE ARTICLE)
OF THE IMPEDIMENT OF ERROR (TWO ARTICLES)
OF THE IMPEDIMENT OF THE CONDITION OF SLAVERY (FOUR ARTICLES)
OF THE IMPEDIMENT OF VOWS AND ORDERS (FOUR ARTICLES)
OF THE IMPEDIMENT OF CONSANGUINITY (FOUR ARTICLES)
OF THE IMPEDIMENT OF AFFINITY (ELEVEN ARTICLES)
OF THE IMPEDIMENT OF SPIRITUAL RELATIONSHIP (FIVE ARTICLES)
OF LEGAL RELATIONSHIP, WHICH IS BY ADOPTION (THREE ARTICLES)
OF THE IMPEDIMENTS OF IMPOTENCE, SPELL, FRENZY OR MADNESS, INCEST AND DEFECTIVE AGE (FIVE ARTICLES)
OF DISPARITY OF WORSHIP AS AN IMPEDIMENT TO MARRIAGE (SIX ARTICLES)
OF WIFE-MURDER (TWO ARTICLES)
OF THE IMPEDIMENT TO MARRIAGE, ARISING FROM A SOLEMN VOW (THREE ARTICLES)
OF THE IMPEDIMENT THAT SUPERVENES TO MARRIAGE AFTER ITS CONSUMMATION, NAMELY FORNICATION (SIX ARTICLES)
OF SECOND MARRIAGES (TWO ARTICLES)
OF THE THINGS ANNEXED TO MARRIAGE, AND FIRST OF THE PAYMENT OF THE MARRIAGE DEBT (TEN ARTICLES)
OF PLURALITY OF WIVES (FIVE ARTICLES)
OF BIGAMY AND OF THE IRREGULARITY CONTRACTED THEREBY (FIVE ARTICLES)
OF THE BILL OF DIVORCE (SEVEN ARTICLES)
OF ILLEGITIMATE CHILDREN (THREE ARTICLES)
TREATISE ON THE RESURRECTION (QQ[69]-86)
OF MATTERS CONCERNING THE RESURRECTION, AND FIRST OF THE PLACE WHERE SOULS ARE AFTER DEATH (SEVEN ARTICLES)
OF THE QUALITY OF THE SOUL AFTER LEAVING THE BODY, AND OF THE PUNISHMENT INFLICTED ON IT BY MATERIAL FIRE (THREE ARTICLES)
OF THE SUFFRAGES FOR THE DEAD (FOURTEEN ARTICLES)
OF PRAYERS WITH REGARD TO THE SAINTS IN HEAVEN (THREE ARTICLES)
OF THE SIGNS THAT WILL PRECEDE THE JUDGMENT (THREE ARTICLES)
OF THE FIRE OF THE FINAL CONFLAGRATION (NINE ARTICLES)
OF THE RESURRECTION (THREE ARTICLES)
OF THE CAUSE OF THE RESURRECTION (THREE ARTICLES)
OF THE TIME AND MANNER OF THE RESURRECTION (FOUR ARTICLES)
OF THE TERM “WHEREFROM” OF THE RESURRECTION (THREE ARTICLES)
OF THE CONDITIONS OF THOSE WHO RISE AGAIN, AND FIRST OF THEIR IDENTITY (THREE ARTICLES)
OF THE INTEGRITY OF THE BODIES IN THE RESURRECTION (FIVE ARTICLES)
OF THE QUALITY OF THOSE WHO RISE AGAIN (FOUR ARTICLES)
OF THE IMPASSIBILITY OF THE BODIES OF THE BLESSED AFTER THEIR RESURRECTION (FOUR ARTICLES)
OF THE SUBTLETY OF THE BODIES OF THE BLESSED (SIX ARTICLES)
OF THE AGILITY OF THE BODIES OF THE BLESSED (THREE ARTICLES)
OF THE CLARITY OF THE BEATIFIED BODIES (THREE ARTICLES)
OF THE CONDITIONS UNDER WHICH THE BODIES OF THE DAMNED WILL RISE AGAIN (THREE ARTICLES)
TREATISE ON THE LAST THINGS (QQ[86]-99)
OF THE KNOWLEDGE WHICH, AFTER RISING AGAIN, MEN WILL HAVE AT THE JUDGMENT CONCERNING MERITS AND DEMERITS (THREE ARTICLES)
OF THE GENERAL JUDGMENT, AS TO THE TIME AND PLACE AT WHICH IT WILL BE (FOUR ARTICLES)
OF THOSE WHO WILL JUDGE AND OF THOSE WHO WILL BE JUDGED AT THE GENERAL JUDGMENT (EIGHT ARTICLES)
OF THE FORM OF THE JUDGE IN COMING TO THE JUDGMENT (THREE ARTICLES)
OF THE QUALITY OF THE WORLD AFTER THE JUDGMENT (FIVE ARTICLES)
OF THE VISION OF THE DIVINE ESSENCE IN REFERENCE TO THE BLESSED* (THREE ARTICLES) [*Cf. FP, Q[12]]
OF THE HAPPINESS OF THE SAINTS AND THEIR MANSIONS (THREE ARTICLES)
OF THE RELATIONS OF THE SAINTS TOWARDS THE DAMNED (THREE ARTICLES)
OF THE GIFTS* OF THE BLESSED (FIVE ARTICLES)
OF THE AUREOLES (THIRTEEN ARTICLES)
OF THE PUNISHMENT OF THE DAMNED (SEVEN ARTICLES)
OF THE WILL AND INTELLECT OF THE DAMNED (NINE ARTICLES)
OF GOD'S MERCY AND JUSTICE TOWARDS THE DAMNED (FIVE ARTICLES)
ON THE RESTORATION OF CHRISTIAN PHILOSOPHY
To the Patriarchs, Primates, Archbishops, and Bishops of the Catholic World in Grace and Communion with the Apostolic See.
The only-begotten Son of the Eternal Father, who came on earth to bring salvation and the light of divine wisdom to men, conferred a great and wonderful blessing on the world when, about to ascend again into heaven, He commanded the Apostles to go and teach all nations,[1] and left the Church which He had founded to be the common and supreme teacher of the peoples. For men whom the truth had set free were to be preserved by the truth; nor would the fruits of heavenly doctrines by which salvation comes to men have long remained had not the Lord Christ appointed an unfailing teaching authority to train the minds to faith. And the Church built upon the promises of its own divine Author, whose charity it imitated, so faithfully followed out His commands that its constant aim and chief wish was this: to teach religion and contend forever against errors. To this end assuredly have tended the incessant labors of individual bishops; to this end also the published laws and decrees of councils, and especially the constant watchfulness of the Roman Pontiffs, to whom, as successors of the blessed Peter in the primacy of the Apostles, belongs the right and office of teaching and confirming their brethren in the faith. Since, then, according to the warning of the apostle, the minds of Christ's faithful are apt to be deceived and the integrity of the faith to be corrupted among men by philosophy and vain deceit,[2] the supreme pastors of the Church have always thought it their duty to advance, by every means in their power, science truly so called, and at the same time to provide with special care that all studies should accord with the Catholic faith, especially philosophy, on which a right interpretation of the other sciences in great part depends. Indeed, venerable brethren, on this very subject among others, We briefly admonished you in Our first encyclical letter; but now, both by reason of the gravity of the subject and the condition of the time, we are again compelled to speak to you on the mode of taking up the study of philosophy which shall respond most fitly to the excellence of faith, and at the same time be consonant with the dignity of human science.
2. Whoso turns his attention to the bitter strifes of these days and seeks a reason for the troubles that vex public and private life must come to the conclusion that a fruitful cause of the evils which now afflict, as well as those which threaten, us lies in this: that false conclusions concerning divine and human things, which originated in the schools of philosophy, have now crept into all the orders of the State, and have been accepted by the common consent of the masses. For, since it is in the very nature of man to follow the guide of reason in his actions, if his intellect sins at all his will soon follows; and thus it happens that false opinions, whose seat is in the understanding, influence human actions and pervert them. Whereas, on the other hand, if men be of sound mind and take their stand on true and solid principles, there will result a vast amount of benefits for the public and private good. We do not, indeed, attribute such force and authority to philosophy as to esteem it equal to the task of combating and rooting out all errors; for, when the Christian religion was first constituted, it came upon earth to restore it to its primeval dignity by the admirable light of faith, diffused “not by persuasive words of human wisdom, but in the manifestation of spirit and of power,”[3] so also at the present time we look above all things to the powerful help of Almighty God to bring back to a right understanding the minds of man and dispel the darkness of error.[4] But the natural helps with which the grace of the divine wisdom, strongly and sweetly disposing all things, has supplied the human race are neither to be despised nor neglected, chief among which is evidently the right use of philosophy. For, not in vain did God set the light of reason in the human mind; and so far is the super-added light of faith from extinguishing or lessening the power of the intelligence that it completes it rather, and by adding to its strength renders it capable of greater things.
3. Therefore, Divine Providence itself requires that, in calling back the people to the paths of faith and salvation, advantage should be taken of human science also-an approved and wise practice which history testifies was observed by the most illustrious Fathers of the Church. They, indeed, were wont neither to belittle nor undervalue the part that reason had to play, as is summed up by the great Augustine when he attributes to this science “that by which the most wholesome faith is begotten. . is nourished, defended, and made strong.”[5]
4. In the first place, philosophy, if rightly made use of by the wise, in a certain way tends to smooth and fortify the road to true faith, and to prepare the souls of its disciples for the fit reception of revelation; for which reason it is well called by ancient writers sometimes a steppingstone to the Christian faith,[6] sometimes the prelude and help of Christianity,[7] sometimes the Gospel teacher.[8] And, assuredly, the God of all goodness, in all that pertains to divine things, has not only manifested by the light of faith those truths which human intelligence could not attain of itself, but others, also, not altogether unattainable by reason, that by the help of divine authority they may be made known to all at once and without any admixture of error. Hence it is that certain truths which were either divinely proposed for belief, or were bound by the closest chains to the doctrine of faith, were discovered by pagan sages with nothing but their natural reason to guide them, were demonstrated and proved by becoming arguments. For, as the Apostle says, the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made: His eternal power also and divinity;[9] and the Gentiles who have not the Law show, nevertheless, the work of the Law written in their hearts.[10] But it is most fitting to turn these truths, which have been discovered by the pagan sages even, to the use and purposes of revealed doctrine, in order to show that both human wisdom and the very testimony of our adversaries serve to support the Christian faith-a method which is not of recent introduction, but of established use, and has often been adopted by the holy Fathers of the Church. What is more, those venerable men, the witnesses and guardians of religious traditions, recognize a certain form and figure of this in the action of the Hebrews, who, when about to depart out of Egypt, were commanded to take with them the gold and silver vessels and precious robes of the Egyptians, that by a change of use the things might be dedicated to the service of the true God which had formerly been the instruments of ignoble and superstitious rites. Gregory of NeoCaesarea[11] praises Origen expressly because, with singular dexterity, as one snatches weapons from the enemy, he turned to the defense of Christian wisdom and to the destruction of superstition many arguments drawn from the writings of the pagans. And both Gregory of Nazianzen[12] and Gregory of Nyssa[13] praise and commend a like mode of disputation in Basil the Great; while Jerome[14] especially commends it in Quadratus, a disciple of the Apostles, in Aristides, Justin, Irenaeus, and very many others. Augustine says: “Do we not see Cyprian, that mildest of doctors and most blessed of martyrs, going out of Egypt laden with gold and silver and vestments? And Lactantius, also and Victorinus, Optatus and Hilary? And, not to speak of the living, how many Greeks have done likewise?”[15] But if natural reason first sowed this rich field of doctrine before it was rendered fruitful by the power of Christ, it must assuredly become more prolific after the grace of the Saviour has renewed and added to the native faculties of the human mind. And who does not see that a plain and easy road is opened up to faith by such a method of philosophic study?
5. But the advantage to be derived from such a school of philosophy is not to be confined within these limits. The foolishness of those men who “by these good things that are seen could not understand Him, that is, neither by attending to the works could have acknowledged who was the workman,”[16] is gravely reproved in the words of Divine Wisdom. In the first place, then, this great and noble fruit is gathered from human reason, that it demonstrates that God is; for the greatness of the beauty and of the creature the Creator of them may be seen so as to be known thereby.[17] Again, it shows God to excel in the height of all perfections, especially in infinite wisdom before which nothing lies hidden, and in absolute justice which no depraved affection could possibly shake; and that God, therefore, is not only true but truth itself, which can neither deceive nor be deceived. Whence it clearly follows that human reason finds the fullest faith and authority united in the word of God. In like manner, reason declares that the doctrine of the Gospel has even from its very beginning been made manifest by certain wonderful signs, the established proofs, as it were, of unshaken truth; and that all, therefore, who set faith in the Gospel do not believe rashly as though following cunningly devised fables,[18] but, by a most reasonable consent, subject their intelligence and judgment to an authority which is divine. And of no less importance is it that reason most clearly sets forth that the Church instituted by Christ (as laid down in the Vatican Council), on account of its wonderful spread, its marvellous sanctity, and its inexhaustible fecundity in all places, as well as of its Catholic unity and unshaken stability, is in itself a great and perpetual motive of belief and an irrefragable testimony of its own divine mission.[19]
6. Its solid foundations having been thus laid, a perpetual and varied service is further required of philosophy, in order that sacred theology may receive and assume the nature, form, and genius of a true science. For in this, the most noble of studies, it is of the greatest necessity to bind together, as it were, in one body the many and various parts of the heavenly doctrines, that, each being allotted to its own proper place and derived from its own proper principles, the whole may join together in a complete union; in order, in fine, that all and each part may be strengthened by its own and the others' invincible arguments. Nor is that more accurate or fuller knowledge of the things that are believed, and somewhat more lucid understanding, as far as it can go, of the very mysteries of faith which Augustine and the other fathers commended and strove to reach, and which the Vatican Council itself[20] declared to be most fruitful, to be passed over in silence or belittled. Those will certainly more fully and more easily attain that knowledge and understanding who to integrity of life and love of faith join a mind rounded and finished by philosophic studies, as the same Vatican Council teaches that the knowledge of such sacred dogmas ought to be sought as well from analogy of the things that are naturally known as from the connection of those mysteries one with another and with the final end of man.[21]
7. Lastly, the duty of religiously defending the truths divinely delivered, and of resisting those who dare oppose them, pertains to philosophic pursuits. Wherefore, it is the glory of philosophy to be esteemed as the bulwark of faith and the strong defense of religion. As Clement of Alexandria testifies, the doctrine of the Saviour is indeed perfect in itself and wanteth naught, since it is the power and wisdom of God. And the assistance of the Greek philosophy maketh not the truth more powerful; but, inasmuch as it weakens the contrary arguments of the sophists and repels the veiled attacks against the truth, it has been fitly called the hedge and fence of the vine.[22] For, as the enemies of the Catholic name, when about to attack religion, are in the habit of borrowing their weapons from the arguments of philosophers, so the defenders of sacred science draw many arguments from the store of philosophy which may serve to uphold revealed dogmas. Nor is the triumph of the Christian faith a small one in using human reason to repel powerfully and speedily the attacks of its adversaries by the hostile arms which human reason itself supplied. This species of religious strife St. Jerome, writing to Magnus, notices as having been adopted by the Apostle of the Gentiles himself; Paul, the leader of the Christian army and the invincible orator, battling for the cause of Christ, skillfully turns even a chance inscription into an argument for the faith; for he had learned from the true David to wrest the sword from the hands of the enemy and to cut off the head of the boastful Goliath with his own weapon.[23] Moreover, the Church herself not only urges, but even commands, Christian teachers to seek help from philosophy. For, the fifth Lateran Council, after it had decided that “every assertion contrary to the truth of revealed faith is altogether false, for the reason that it contradicts, however slightly, the truth,”[24] advises teachers of philosophy to pay close attention to the exposition of fallacious arguments; since, as Augustine testifies, “if reason is turned against the authority of sacred Scripture, no matter how specious it may seem, it errs in the likeness of truth; for true it cannot be.”[25]
8. But in order that philosophy may be bound equal to the gathering of those precious fruits which we have indicated, it behooves it above all things never to turn aside from that path which the Fathers have entered upon from a venerable antiquity, and which the Vatican Council solemnly and authoritatively approved. As it is evident that very many truths of the supernatural order which are far beyond the reach of the keenest intellect must be accepted, human reason, conscious of its own infirmity, dare not affect to itself too great powers, nor deny those truths, nor measure them by its own standard, nor interpret them at will; but receive them, rather, with a full and humble faith, and esteem it the highest honor to be allowed to wait upon heavenly doctrines like a handmaid and attendant, and by God's goodness attain to them in any way whatsoever. But in the case of such doctrines as the human intelligence may perceive, it is equally just that philosophy should make use of its own method, principles, and arguments-not, indeed, in such fashion as to seem rashly to withdraw from the divine authority. But, since it is established that those things which become known by revelation have the force of certain truth, and that those things which war against faith war equally against right reason, the Catholic philosopher will know that he violates at once faith and the laws of reason if he accepts any conclusion which he understands to be opposed to revealed doctrine.
9. We know that there are some who, in their overestimate of the human faculties, maintain that as soon as man's intellect becomes subject to divine authority it falls from its native dignity, and hampered by the yoke of this species of slavery, is much retarded and hindered in its progress toward the supreme truth and excellence. Such an idea is most false and deceptive, and its sole tendency is to induce foolish and ungrateful men wilfully to repudiate the most sublime truths, and reject the divine gift of faith, from which the fountains of all good things flow out upon civil society. For the human mind, being confined within certain limits, and those narrow enough, is exposed to many errors and is ignorant of many things; whereas the Christian faith, reposing on the authority of God, is the unfailing mistress of truth, whom whoso followeth he will be neither enmeshed in the snares of error nor tossed hither and thither on the waves of fluctuating opinion. Those, therefore, who to the study of philosophy unite obedience to the Christian faith, are philosophizing in the best possible way; for the splendor of the divine truths, received into the mind, helps the understanding, and not only detracts in nowise from its dignity, but adds greatly to its nobility, keenness, and stability. For surely that is a worthy and most useful exercise of reason when men give their minds to disproving those things which are repugnant to faith and proving the things which conform to faith. In the first case they cut the ground from under the feet of error and expose the viciousness of the arguments on which error rests; while in the second case they make themselves masters of weighty reasons for the sound demonstration of truth and the satisfactory instruction of any reasonable person. Whoever denies that such study and practice tend to add to the resources and expand the faculties of the mind must necessarily and absurdly hold that the mind gains nothing from discriminating between the true and the false. Justly, therefore, does the Vatican Council commemorate in these words the great benefits which faith has conferred upon reason: Faith frees and saves reason from error, and endows it withmanifold knowledge.[26] A wise man, therefore, would not accuse faith and look upon it as opposed to reason and natural truths, but would rather offer heartfelt thanks to God, and sincerely rejoice that, in the density of ignorance and in the flood-tide of error, holy faith, like a friendly star, shines down upon his path and points out to him the fair gate of truth beyond all danger of wandering.
10. If, venerable brethren, you open the history of philosophy, you will find all We have just said proved by experience. The philosophers of old who lacked the gift of faith, yet were esteemed so wise, fell into many appalling errors. You know how often among some truths they taught false and incongruous things; what vague and doubtful opinions they held concerning the nature of the Divinity, the first origin of things, the government of the world, the divine knowledge of the future, the cause and principle of evil, the ultimate end of man, the eternal beatitude, concerning virtue and vice, and other matters, a true and certain knowledge of which is most necessary to the human race; while, on the other hand, the early Fathers and Doctors of the Church, who well understood that, according to the divine plan, the restorer of human science is Christ, who is the power and the wisdom of God,[27] and in whom are hid all the treasures of wisdom and knowledge,[28] took up and investigated the books of the ancient philosophers, and compared their teachings with the doctrines of revelation, and, carefully sifting them, they cherished what was true and wise in them and amended or rejected all else. For, as the all-seeing God against the cruelty of tyrants raised up mighty martyrs to the defense of the Church, men prodigal of their great lives, in like manner to false philosophers and heretics He opposed men of great wisdom, to defend, even by the aid of human reason, the treasure of revealed truths. Thus, from the very first ages of the Church, the Catholic doctrine has encountered a multitude of most bitter adversaries, who, deriding the Christian dogmas and institutions, maintained that there were many gods, that the material world never had a beginning or cause, and that the course of events was one of blind and fatal necessity, not regulated by the will of Divine Providence.
11. But the learned men whom We call apologists speedily encountered these teachers of foolish doctrine and, under the guidance of faith, found arguments in human wisdom also to prove that one God, who stands pre-eminent in every kind of perfection, is to be worshiped; that all things were created from nothing by His omnipotent power; that by His wisdom they flourish and serve each their own special purposes. Among these St. Justin Martyr claims the chief place.
After having tried the most celebrated academies of the Greeks, he saw clearly, as he himself confesses, that he could only draw truths in their fullness from the doctrine of revelation. These he embraced with all the ardor of his soul, purged of calumny, courageously and fully defended before the Roman emperors, and reconciled with them not a few of the sayings of the Greek philosophers.
12. Quadratus, also, and Aristides, Hermias, and Athenagoras stood nobly forth in that time. Nor did Irenaeus, the invincible martyr and Bishop of Lyons, win less glory in the same cause when, forcibly refuting the perverse opinions of the Orientals, the work of the Gnostics, scattered broadcast over the territories of the Roman Empire, he explained (according to Jerome) the origin of each heresy and in what philosophic source it took its rise.[29] But who knows not the disputations of Clement of Alexandria, which the same Jerome thus honorably commemorates: “What is there in them that is not learned, and what that is not of the very heart of philosophy?”[30] He himself, indeed, with marvellous versatility treated of many things of the greatest utility for preparing a history of philosophy, for the exercise of the dialectic art, and for showing the agreement between reason and faith. After him came Origen, who graced the chair of the school of Alexandria, and was most learned in the teachings of the Greeks and Orientals. He published many volumes, involving great labor, which were wonderfully adapted to explain the divine writings and illustrate the sacred dogmas; which, though, as they now stand, not altogether free from error, contain nevertheless a wealth of knowledge tending to the growth and advance of natural truths. Tertullian opposes heretics with the authority of the sacred writings; with the philosophers he changes his fence and disputes philosophically; but so learnedly and accurately did he confute them that he made bold to say: “Neither in science nor in schooling are we equals, as you imagine.”[31] Arnobius, also, in his works against the pagans, and Lactantius in the divine Institutions especially, with equal eloquence and strength strenuously strive to move men to accept the dogmas and precepts of Catholic wisdom, not by philosophic juggling, after the fashion of the Academicians, but vanquishing them partly by their own arms, and partly by arguments drawn from the mutual contentions of the philosophers.[32] But the writings on the human soul, the divine attributes, and other questions of mighty moment which the great Athanasius and Chrysostom, the prince of orators, have left behind them are, by common consent, so supremely excellent that it seems scarcely anything could be added to their subtlety and fulness. And, not to cover too wide a range, we add to the number of the great men of whom mention has been made the names of Basil the Great and of the two Gregories, who, on going forth from Athens, that home of all learning, thoroughly equipped with all the harness of philosophy, turned the wealth of knowledge which each had gathered up in a course of zealous study to the work of refuting heretics and preparing Christians.
13. But Augustine would seem to have wrested the palm from all. Of a most powerful genius and thoroughly saturated with sacred and profane learning, with the loftiest faith and with equal knowledge, he combated most vigorously all the errors of his age. What topic of philosophy did he not investigate? What region of it did he not diligently explore, either in expounding the loftiest mysteries of the faith to the faithful, or defending them against the full onslaught of adversaries, or again when, in demolishing the fables of the Academicians or the Manichaeans, he laid the safe foundations and sure structure of human science, or followed up the reason, origin, and causes of the evils that afflict man? How subtly he reasoned on the angels, the soul, the human mind, the will and free choice, on religion and the life of the blessed, on time and eternity, and even on the very nature of changeable bodies. Afterwards, in the East, John Damascene, treading in the footsteps of Basil and of Gregory of Nazianzen, and in the West, Boethius and Anselm following the doctrines of Augustine, added largely to the patrimony of philosophy.
14. Later on, the doctors of the middle ages, who are called Scholastics, addressed themselves to a great work-that of diligently collecting, and sifting, and storing up, as it were, in one place, for the use and convenience of posterity the rich and fertile harvests of Christian learning scattered abroad in the voluminous works of the holy Fathers. And with regard, venerable brethren, to the origin, drift, and excellence of this scholastic learning, it may be well here to speak more fully in the words of one of the wisest of Our predecessors, Sixtus V: “By the divine favor of Him who alone gives the spirit of science wisdom, and understanding, and who thou ages, as there may be need, enriches His Church with new blessings and strengthens it with safeguards, there was founded by Our fathers, men of eminent wisdom, the scholastic theology, which two glorious doctors in particular angelic St. Thomas and the seraphic St. Bonaventure, illustrious teachers of this faculty, . with surpassing genius, by unwearied diligence, and at the cost of long labors and vigils, set in order and beautified, and when skilfuly arranged and clearly explained in a variety of ways, handed down to posterity.
15. “And, indeed, the knowledge and use of so salutary a science, which flows from the fertilizing founts of the sacred writings, the sovereign Pontiffs, the holy Fathers and the councils, must always be of the greatest assistance to the Church, whether with the view of really and soundly understanding and interpreting the Scriptures, or more safely and to better purpose reading and explaining the Fathers, or for exposing and refuting the various errors and heresies; and in these late days, when those dangerous times described by the Apostle are already upon us, when the blasphemers, the proud, and the seducers go from bad to worse, erring themselves and causing others to err, there is surely a very great need of confirming the dogmas of Catholic faith and confuting heresies.”
