Excerpts From Thomas' Commentary On The Sentences of Peter Lombard

Excerpts from Thomas' Commentary on The Sentences of Peter
Lombard
The text, in Latin and English, of Peter Lombards Sentences can be found at the following site: https://franciscanarchive.org/lombardus/index.html.
Thanks to Br. Alexis Bugnolo for his translation.
Note to the reader: as this is a huge work, you may find that translations procede piece by piece, as there is time.Benevolens lector, commentarium istud is
valde magnum, et passim verto quaestiones in linguam anglicam.
In I Sententiarum On the First Book of the
Sentences
In Prologum Sententiarum On the Prologue to the Sentences
Ego sapientia effudi flumina: ego quasi trames aquae immensae defluo: I, wisdom, have poured out rivers. I, like a brook out of a river of a
ego quasi fluvius Dorix, et sicut aquaeductus exivi de paradiso. Dixi: mighty water; I, like a channel of a river, and like an aqueduct, came out
rigabo hortum plantationum, et inebriabo partus mei fructum. Eccli. 24, of paradise. I said: I will water my garden of plants, and I will water
40. abundantly the fruits of my meadow. Eccl. 24:40
Inter multas sententias quae a diversis de sapientia prodierunt, quid Among the many thoughts that have gone forth from various writers
scilicet esset vera sapientia, unam singulariter firmam et veram apostolus about wisdom, what, namely, is true wisdom, the apostle set forth one
protulit dicens Christum Dei virtutem et Dei sapientiam, qui etiam nobis singularily firm and true thought, saying that Christ is the power of God
a Deo factus est sapientia, 1 ad Corinth., 1, 24 et 30. Non autem hoc ita and the wisdom of God, who was also made by God into wisdom for us,
dictum est, quod solus Filius sit sapientia, cum Pater et Filius et Spiritus 1 Cor. 1, 24 and 30. But this was not said as if to mean that only the Son
Sanctus sint una sapientia, sicut una essentia; sed quia sapientia quod is wisdom, since the Father and the Son and the Holy Spirit are one
speciali modo Filio appropriatur, eo quod sapientiae opera cum wisdom, as one essence; but that the Son is wisdom in that wisdom is
proprietatius Filii plurimum convenire videntur. Per sapientiam enim Dei proper to the Son in a special way, since the works of wisdom seems
manifestantur divinorum abscondita, producuntur creaturarum opera, nec most to suit the properties of the Son. For it is through the wisdom of
tantum producuntur, sed etiam restaurantur et perficiuntur: illa, dico, God that the hidden things of divine matters are made manifest, that the
perfectione qua unumquodque perfectum dicitur, prout proprium finem works of creatures are produces, and not only produced, but even
attingit. Quod autem manifestatio divinorum pertineat ad Dei sapientiam, restored and perfected: I say, by that perfection whereby each and every
patet ex eo quod ipse Deus per suam sapientiam seipsum plene et thing is called perfect insofar as it reaches its proper end. That the
perfecte cognoscit. manifestation of divine matters belongs to God's wisdom is clear from
the fact that God himself knows himself fully and perfectly through his
own wisdom.
Unde si quid de ipso cognoscimus oportet quod ex eo derivetur, quia Hence if we know anything about him, it must be derived from him,
omne imperfectum a perfecto trahit originem: unde dicitur Sapient. 9, because everything imperfect draws its origin from the perfect: hence it
17: Sensum tuum quis sciet, nisi tu dederis sapientiam? Haec autem says in Wisdom, 9, 17: And who shall know your thought, unless you
manifestatio specialiter per Filium facta invenitur: ipse enim est verbum give wisdom? This manifestation is especially found to come about
Patris, secundum quod dicitur Joan. 1, unde sibi manifestatio dicentis through the Son: for he is the word of the Father, according to what is
Patris convenit et totius Trinitatis. Unde dicitur Matth. 11, 27: Nemo said in John 1, and so the manifestation of the speaking Father and of the
novit Patrem nisi Filius et cui Filius voluerit revelare: et Joan. 1, 18: whole Trinity suits him. Hence it is said in Matt. 11, 27: No one knows
Deum nemo vidit unquam, nisi Unigenitus qui est in sinu Patris. Recte the Father except the Son and he to whom the Son will wish to reveal:
ergo dicitur ex persona Filii: Ego sapientia effudi flumina. Flumina ista and John 1, 18: No one has ever seen God, except the Only Begotten who
intelligo fluxus aeternae processionis quae Filius a Patre, et Spiritus is in the bosom of the Father. Therefore the following is rightly said by
Sanctus ab utroque, ineffabili modo procedit. the person of the Son: I, wisdom, have poured out rivers. These rivers I
understand as the flowings of the eternal procession whereby the Son
from the Father, and the Holy Spirit from both, proceeds in an ineffable
manner.
Ista flumina olim occulta et quodammodo confusa erant, tum in At one time these rivers were hidden and in some way poured together,
similitudinibus creaturarum, tum etiam in aenigmatibus scripturarum, ita both in the likenesses of creatures, and in the enigmas of the Scriptures,
ut vix aliqui sapientes Trinitatis mysterium fide tenerent. Venit Filius Dei so that only a few who were wise held the mystery of the Trinity by
et inclusa flumina quodammodo effudit, nomen Trinitatis publicando, faith. The Son of God came and in a certain way poured out the enclosed
Matth. ult. 19: Docete omnes gentes, baptizantes eos in nomine Patris et rivers, making known to the world the name of the Trinity, Matt. 28, 19:
Filii et Spiritus Sancti. Unde Job 28, 2: Profunda fluviorum scrutatus est Teach all nations, baptising them in the name of the Father and of the
et abscondita produxit in lucem. Et in hoc tangitur materia primi libri. Son and of the Holy Spirit. Hence we have the words in Job 28, 2: He
exained the depths of the rivers and brought hidden things to light. And
in this we touch upon the matter of the first book.
Secundum quod pertinet ad Dei sapientiam est creaturarum productio: As it pertains to God's wisdom, it is the production of creatures: for he
ipse enim de rebus creatis non tantum speculativam, sed etiam has not only speculative wisdom concerning created things, but also
operativam sapientiam habet, sicut artifex de artificiatis; unde in Psalm. operative wisdom, as an artisan of the products of his art; hence in Psalm
103: Omnia in sapientia fecisti. Et ipsa sapientia loquitur, Proverb. 8, 30: 103: You have made all things in wisdom. And wisdom itself speaks,
cum eo eram cuncta componens. Hoc etiam specialiter Filio attributum Proverbs 8, 30: I was with him forming all things. This also is found to
invenitur, inquantum est imago Dei invisibilis, ad cujus formam omnia be attributed in a special way to the Son, insofar as he is the image of the
formata sunt: unde Coloss. 1, 15: qui est imago Dei invisibilis, invisible God, to whose form all things were formed: hence in Coloss. 1,
primogenitus omnis creaturae, quoniam in ipso condita sunt universa; et 15: Who is the image of the invisible God, the first born of all creation,
Joan. 1, 3: Omnia per ipsum facta sunt. Recte ergo dicitur ex persona because all things were made in him, and John 1, 3: All things were made
Filii: ego quasi trames aquae immensae defluo; in quo notatur et ordo through him. This therefore is rightly said in the person of the Son: I flow
creationis et modus. Ordo, quia sicut trames a fluvio derivatur, ita forth like streams of an immense water; in which we may note the order
processus temporalis creaturarum ab aeterno processu personarum: unde and mode of creation. The order, because as streams are derived from a
river, so the temporal procession of creatures is derived from the eternal
in Psalmo 148, 5, dicitur: dixit, et facta sunt. Verbum genuit, in quo erat procession of persons: hence in Psalm 148, 5, it says: He spoke, and they
ut fierent, secundum Augustinum. were made. He begot the word, in which he was so they could come to
be, according to Augustine.
Semper enim id quod est primum est causa eorum quae sunt post, For always that which is first is the cause of those things that are after,
secundum Philosophum; unde primus processus est causa et ratio omnis according to the Philosopher; hence the first procession is the cause and
sequentis processionis. Modus autem signatur quantum ad duo: scilicet reason for every following procession. The mode is signified in two
ex parte creantis, qui cum omnia impleat, nulli tamen se commetitur; respects: namely, on the part of the one who creates, who while he makes
quod notatur in hoc quod dicitur, immensae. Item ex parte creaturae: quia all things full, cannot be measured together with any; which is noted in
sicut trames procedit extra alveum fluminis, ita creatura procedit a Deo that which is said, immense. Again, on the part of the creature: because
extra unitatem essentiae, in qua sicut in alveo fluxus personarum as a stream procedes outside of the riverbed, so the creature procedes
continetur. Et in hoc notatur materia secundi libri. from God outside the unity of essence, in qhich as in a riverbed the flow
of the persons is contained. And in this is noted the matter of the second
book.
Tertium, quod pertinet ad Dei sapientiam, est operum restauratio. Per Third, which pertains to God's wisdom, is the restoration of works. For a
idem enim debet res reparari per quod facta est; unde quae per thing should be repaired by the same thing whereby it was made; hence
sapientiam condita sunt, decet ut per sapientiam reparentur: unde dicitur the things that were made by wisdom would best be repaired by wisdom;
Sapient. 9, 19: Per sapientiam sanati sunt qui tibi placuerunt ab initio. hence it says in Wisdom 9, 19: For by wisdom they were healed,
Haec autem reparatio specialiter per filium facta est, inquantum ipse whosoever pleased you from the beginning. This reparation was done
homo factus est, qui, reparato hominis statu, quodammodo omnia especially by the Son, insofar as he was made man, who, when the state
reparavit quae propter hominem facta sunt; unde Coloss. 1, 20: per eum of man was repaired, in a certain way repaired all things that were made
reconcilians omnia, sive quae in caelis, sive quae in terris sunt. Recte for man's sake; hence Coloss. 1, 20: through him reconciling all things,
ergo ex ipsius Filii persona dicitur: ego quasi fluvius dorix, et sicut whether they are in the heavens or the earth. Rightly therefore it is said
aquaeductus exivi de paradiso. Paradisus iste, gloria Dei Patris est, de in the person of the Son himself: A like the river Dorix, and like an
qua exivit in vallem nostrae miseriae non quod eam amitteret, sed quia aquaduct went forth from Paradise. This paradise is the glory of God the
occultavit: unde Joan. 16, 28: exivi a Patre et veni in mundum. Father, from which he went out into the valley of our misery not so that
he would lose it, but because it was hiden: hence John 16, 28: I departed
from the Father and I came into the world.
Et circa hunc exitum duo notantur, scilicet modus et fructus. Dorix enim Two things are noted regarding this departure, namely the mode and the
fluvius rapidissimus est; unde designat modum quo, quasi impetu fruit. For the Dorix river is the swiftest; hence it designates the mode, as
quodam amoris nostrae reparationis Christus complevit mysterium; unde if by a certain impetus of love for our reparation, Christ completed the
Isaiae 59, 19: Cum venerit quasi fluvius violentus, quem spiritus Domini mystery; hence it is written in Isaiah 59, 19: For it will come like a
cogit. Fructus autem designatur ex hoc quod dicitur, sicut aquaeductus: violent river, which the spirit of the Lord drives on. Fruit is designated
sicut enim aquaeductus ex uno fonte producuntur divisim ad from where it is said like an aquaduct: for just as many aquaducts
fecundandam terram, ita de Christo profluxerunt diversarum gratiarum divided are produced from one source to make fertile the earth, so from
genera ad plantandam ecclesiam, secundum quod dicitur Ephes. 4, 11: Christ flowed forth the kinds of diverse graces to plant the Chruch, as it
Ipse dedit quosdam apostolos, quosdam autem prophetas, alios vero said in Ephesians 4, 11: He gave some to be apostles, some to be
evangelistas, alios autem pastores et doctores, ad consummationem prophets, others evangelists, others shepherds and teachers, for the
sanctorum in opus ministerii, in aedificationem corporis Christi. completeness of the saints in the work of ministry, for building the body
of Christ.
Et in hoc tangitur materia tertii libri, in cuius prima parte agitur de And in this we touch upon the matter of the third book, in the first part of
mysteriis nostrae reparationis, in secunda de gratiis nobis collatis per which it treats the mysteries of our restoration, and in the second part it
Christum. Quartum, quod ad Dei sapientiam pertinet, est perfectio, qua treats the graces gathered for us by Christ. Fourth, which belongs to
res conservantur in suo fine. Subtracto enim fine, relinquitur vanitas, God's wisdom, is perfection, by which things are preserved in their end.
quam sapientia non patitur secum; unde dicitur Sap. 8, 1, quod sapientia For if the end is removed, vanity is left, which wisdom does not suffer to
attingit a fine usque ad finem fortiter et disponit omnia suaviter. Suaviter be with it; hence it says in Wisdom 8,1, that wisdom reaches from end to
autem unumquodque tunc dispositum est quando in suo fine, quam end strongly and arranges all things sweetly. Each things is arranged
naturaliter desiderat, collocatum est. Hoc etiam ad Filium specialiter sweetly when it is placed in its end, the end it naturally desires. This
pertinet,qui, cum sit verus et naturalis Dei Filius, nos in gloriam paternae specially pertains to the Son, who, being the true and natural Son of God,
hereditatis induxit; unde Hebr. 2, 10: Decebat eum propter quem et per led us to the glory of the fatherly heritage; hence we read in Hebrews 2,
quem facta sunt omnia, qui multos filios in gloriam adduxerat. Unde 10: It is was fitting for him on whose account and through whom all
recte dicitur: dixi: rigabo hortum plantationum. things were made, who had led many sons to glory. Hence it is rightly
said: I said, I will water the garden of plantations.
Ad consecutionem enim finis exigitur praeparatio, per quam omne quod For preparation is necessary to achieve the end. Through preparation
non competit fini, tollatur; ita Christus etiam, ut nos in finem aeternae everything that does not fit the end is removed; so Christ also, to lead us
gloriae induceret, sacramentorum medicamenta praeparavit, quibus a to the end of eternal glory, prepared the medicines of the sacraments, by
nobis peccati vulnus abstergitur. Unde duo notantur in verbis praedictis, which the wound of sin is removed from us. Hence two things are noted
scilicet praeparatio, quae est per sacramenta, et inductio in gloriam. in the words mentioned, namely preparation, which is through the
Primum per hoc quod dicitur: rigabo hortum plantationum. Hortus enim sacraments, and a leading into glory. The first by what was said: I will
iste ecclesia est, de qua can. 4, 12: Hortus conclusus soror mea sponsa: water the garden of plantations. For this garden is the Church, of which
in quo sunt plantationes diversae, secundum diversos sanctorum ordines, is it said in Canticles 4, 12: My sister, the betrothed, is a closed garden;
quos omnes manus omnipotentis plantavit. in which there are different plantations, according to the various orders
of the saints, all which the hand of the Omnipotent has planted.
Iste hortus irrigatur a Christo sacramentorum rivis, qui ex eius latere This garden is watered by Christ, by the rivers of the sacraments, which
proflexurent: unde in commendationem pulchritudinis ecclesiae dicitur flowed from his side: hence in the praise of the Church's beauty it is said
in Num. 24, 5: quam pulchra tabernacula tua, Jacob., et post sequitur, 6: in Numbers 24, 5: How beautiful are your tents, Jacob., and after this, in
ut horti juxta fluvios irrigui. Et ideo etiam ministrii ecclesiae, qui verse 6: like watered garden beside a stream. And so also the ministers
sacramenta dispensant, rigatores dicuntur, 1 Corinth. 3, 6: ego plantavi, of the Church, who dispense the sacraments, are called irrigators, 1
Apollo rigavit. Inductio autem in gloriam notatur in hoc quod sequitur: et Corinth. 3, 6: I have planted, Apollo watered. The leading into glory is
inebriabo partus mei fructum. Partus ipsius Christi sunt fideles ecclesiae, noted in what follows: and I will water the fruit of my giving birth.
quos suo labore quasi mater parturivit: de quo partu Isa. ult., 9: Numquid Christ's giving birth is the faithful of the Church, whom he bore like a
ego, qui alios parere facio, ipse non pariam? dicit Dominus. mother by his labor: of which birth Isaiah writes in the last Chapter, v. 9:
Shall not I give birth, I who make others give birth? says the Lord.
Fructus autem istius partus sunt sancti qui sunt in gloria: de quo fructu The fruit of this birth are the saints who are in glory: of this fruit we read
Cant. 5, 1: veniat dilectus meus in hortum suum et comedat fructum in Canticles 5, 1: My beloved will come into his garden and will eat the
pomorum suorum. Istos inebriat abundantissima sui fruitione; de qua fruit of his apple trees. He will inebriate them with his abundant fruition;
fruitione et ebrietate psalm. 35, 9: Inebriabuntur ab ubertate domus tuae. of this fruition and drunkenness we read in Psalm 35, 9: They will be
Et dicitur ebrietas, quia omnem mensuram rationis et desiderii excedit: inebriated by the abundance of your house. It is called drunkenness
unde Isa. 64, 4: Oculus non vidit, Deus, absque te quae praeparasti because it passes beyond all measure of reason and desire, hence in
expectantibus te. Et in hoc tangitur materia quarti libri: in cuius prima Isaiah 64, 4: Eye has no seen, O God, without you what you have
parte agitur de sacramentis; in secunda de gloria resurrectionis. Et sic prepared for those wait for you. And in this we touch upon the matter of
patet ex praedictis verbis intentio libri sententiarum. the fourth book: the first part of which deals with the sacraments; in the
second part deals with the glory of the resurrection. And so from the
above words the intention of the books of the sentences is clear.
Huic operi magister prooemium praemittit, in quo tria facit. Primo reddit The teacher presents a foreword to this work, in which he does three
auditorem benevolum; secundo docilem, ibi, horum igitur Deo odibilem things. First he gains the reader's good will; second, he makes the listener
ecclesiam evertere, atque ora oppilare ... volentes, in labore multo ac open to learning, where he writes, , wishing, of these things, therefore, to
sudore volumen, Deo praestante, compegimus; tertio attentum, ibi, non overturn the gathering hateful to God, and to shut their mouths ...we are
ergo debet hic labor cuiquam pigro vel multum docto videri superfluus. putting together this volume, with God's help, in much labor and sweat;
Benevolum reddit assignando causas moventes ipsum ad compilationem third, to make the reader attentive, where he writes Therefore this work
huius operis, ex quibus ostenditur affectus ipsius in Deum et proximum. should not seem to be too much either to anyone lazy or very learned. He
gains the listener's good will by showing the reasons that moved him to
compile the work, among which he shows his love of God and neighbour.
Sunt autem tres causae moventes. Prima sumitur ex parte sui, scilicet There are three reasons moving him to produce this book. First, on his
desiderium proficiendi in ecclesia; secunda ex parte Dei, scilicet own part, the desire to be of good service in the Church; second, on the
promissio mercedis et auxilii; tertia ex parte proximi, scilicet instantia part of God, the promise of reward and help; third, on the part of his
precum sociorum. E contra sunt tres causae retrahentes. Prima ex parte neighbour, the insistence of the requests of his associates. On the other
sui, defectus ingenii et scientiae; secunda ex parte operis, altitudo hand, there are three reasons that would draw him away from the work.
materiae et magnitudo laboris; tertia ex parte proximi, invidorum First on his own part, the limitations of his talent and knowledge; second,
contradictio. Harum autem causarum moventium duae primae insinuant on the part of the work, the loftiness of the material and the greatness of
caritatem in Deum, tertia in proximum; unde dividitur in duas. the work; third, on the part of his neighbour, the contradiction of the
envious. The first two of these reasons suggest charity toward God, the
third suggests charity toward neighbour; hence the reasons are divided
into two.
In primo ponit causas moventes quae ostendunt caritatem in Deum; in In the first, he shows the reasons that move him that demonstrate love for
secundo causam quae ostendit caritatem in proximum, ibi, non valentes God; in the second, he presents the cause that demonstrates love for
studiosorum votis iure resistere. Causis autem moventibus adiungit etiam neighbour, where he writes, not able lawfully to resist the votes of those
retrahentes: unde primo ponit quasi quamdam controversiam causarum who are studious. He adds to the reasons that moved him also the reason
moventium et retrahentium; secundo victoriam, ibi, quam vincit zelus that could have drawn him away; hence first he presents a certain
domus Dei. controversy about the reasons that move him forward and draw him
away; second, he presents the victory, where he writes, which the zeal for
the house of God has conquered.
Cupientes. In hoc notatur primo causa movens, scilicet desiderium Desiring. In this passage, we note first the reason that moves him,
proficiendi. Aliquid sonat immodicitatem. De penuria ac tenuitate namely, the desire to be of good service, or to make progress. It sounds
nostra. Hic tangitur prima causa retrahens, scilicet defectus scientiae. Et somewhat of a lack of restraint. Of our poverty and leanness. Here he
dicitur penuria proprie defectus exterioris substantiae, unde transfertur ad touches upon the first reason that draws him back, namely, the limitations
defectum scientiae acquisitae. Tenuitate, quae proprie est defectus of his knowledge. Properly speaking, poverty is a shortcoming of outer
substantiae interioris, unde transfertur ad defectum ingenii. Cum substance, hence it is used metaphorically for a shortcoming of acquired
paupercula, de qua Marc. 12 et Lucae 21. Gazophylacium. knowledge. Properly speaking, leanness is a shortcoming of inner
Gazophylacium repositorium dicitur divitiarum. Gazae enim Persice, substance, hence it is used metaphorically for a limitation of talent. With
divitiae latine dicuntur, et phylasso graece, latine servare; et quandoque the poor woman, of whom we read in Mark 12 and Luke 21. Treasury.
sumitur pro arca in qua thesaurus reponitur, sicut 4 Reg. 12, 9: tulit The treasury is the repository of riches. It is called Gazophylacium:
Joiada pontifex gazophylacium unum etc., quandoque pro loco in quo Gazae in Persian are called riches (divitiae) in Latin, and phylasso in
arca reponitur, sicut Joan. 8, 20: haec locutus est Jesus in gazophylacio. Greek is to keep (servare) in Latin, and sometimes it is taken to mean the
chest in which the treasure is kept, as in 4 Kings 12, 9: Joiada, the high
priest, took one treasure etc., and sometimes for the place in which the
treasure is places, as we readin in John 8, 20: These things Jesus said in
the treasury.
Hic autem significat studium sacrae scripturae, in quo sancti sua opera Here, however, he signifies the study of sacred scripture, in which the
reposuerunt. Ardua scandere. Hic ponitur secunda causa retrahens ex saints put their works. To climb steep cliffs. Here is presented the second
parte operis, et dicuntur ardua divina quantum est in se. Scanduntur reason drawing him away on the part of the work, and divine matters as
autem quasi triplici gradu. Primus est in dereliquendo sensum; secundus they are in themselves are called steep cliffs. Steep cliffs are climbed in
in dereliquendo phantasias corporum; tertius in dereliquendo rationem three steps. The first consists in leaving behind the senses; the second
naturalem. Opus ultra vires. Hic ostenditur altitudo materiae per step consists in leaving behind the imaginary images of bodies; the third
comparationem ad nos. Contra, Eccli. 3, 22: Altiora te ne quaesieris. step in leaving behind natural reason. A work beyond powers. Here is
Respondeo. Verum est ex confidentia propriarum virium; sed ex shown the loftiness of the material in comparison with us. An argument
confidentia divini auxilii possumus elevata supra nostrum posse to the contrary, Eccl. 3, 22: Do not seek things higher than you. I answer.
speculari. This is true with respect to a confidence in one's own powers; but with
confidence in divine help we can behold things that are raised above us.
Praesumpsimus. Contra, Eccli. 37, 3: O praesumptio nequissima. Ergo We presumed. To the contrary, Eccl. 37, 3: O wicked presumption.
videtur quod peccaverit. Respondeo. Expone praesumpsimus, idest prae Therefore it seems that he has sinned. I answer. Openly we have
aliis sumpsimus. Vel dic, quod esset praesumptio per comparationem ad presumed, that is, we have taken something before others or in their
vires humanas; sed per comparationem ad Dei auxilium, quo omnia presence. Or say, that it would be presumption with respect to human
possumus, sicut dicitur Philipp. ult. 13: Omnia possum in eo qui me powers; but with with respect to God's help, whereby we are able to do
confortat, non est praesumptio. Consummationis fiduciam. Hic ponit all things, as it says in Philipp. last chapter, 13: I am able to do all things
secundam causam moventem ex parte Dei. In samaritano, sumitur de in him who comforts me, it is not presumption. Confidence in completion.
parabola quae est Lucae 10, per quam significatur Deus. In Psal. 120, 4: Here he presents the second reason moving him on the part of God. In the
Ecce non dormitabit neque dormiet qui custodit Israel. Samaritanus enim samaritan, is taken from the parable in Luke 10, by which God is
interpretatur custos. Semivivi, hominis per peccatum spoliati gratia et signified. In Psalm 120, 4: Behold, he who guards Israel will not slumber
vulnerati in naturalibus. or sleep. The word "samaritan" translates as "guard". Halfalive, of a
halfalive man, a man who has been robbed by sin and wounded in his
natural powers.
Duobus denariis, duobus testamentis, quasi regis imagine insignitis, dum Two denarii, the two Testaments, which are marked as if with the image
veritatem continent a prima veritate exemplatam. Supereroganti, idest of the king, and they hold the truth with is modeled from the first truth.
superaddenti, sicut sancti patres suis studiis fecerunt. Contra, Apocalyps. Demanding more, that is, adding more, as the holy fathers did with their
ult. 18: Si quid apposuerit ad haec, apponent Deus super illum plagas. studies. On the contrary, Apocalypse, last chapter, 18: If anyone shall add
Respondeo. Est apponere duplex: vel aliquid quod est contrarium, vel to the these things, God will add plagues to him. I answer. To add can be
diversum; et hoc est erroneum vel praesumptuosum; vel quod continetur taken in two senses: to add something that is contrary, or something that
implicite, exponendo; et hoc est laudabile. Delectat. Hic colligit quatuor is different; and this is either erroneous or presumptuous; or to explain
causas enumeratas. Quam vincit. Hic ponit victoriam. Zelus. Zelus, that which is contained implicitly, and this is praiseworthy. Delights.
secundum Dionysium, est amor intensus, unde non patitur aliquid Here he brings together the four enumerated reasons. Which he
contrarium amato. Domus Dei, idest Ecclesiae. conquered. Here he presents victory. Zeal. Zeal, or jealousy, according to
Dionysius, is an intense love, and so it does not suffer anything that is
contrary to the beloved. The house of God, that is, the Church.
Quo inardescentes, scilicet dum non patimur ecclesiam ab infidelibus In which, ardently burning, that is, while we do not suffer the Church to
impugnari. Carnalium, quantum ad illos qui inveniunt sibi errores, ut be deceived by those without faith. Of those who are carnal, with respect
carnis curam faciant in desideriis, Rom. 13, sicut qui negant to those who find errors for themselves, so that they may be concerned
providentiam divinam in rebus humanis, et animae perpetuitatem, ut with the flesh in their desires, Rom. 13, such as those who deny divine
impune possint peccare. Animalium, quantum ad errantes, ex eo quod non providence in human affairs, and deny the perpetual existence of the soul,
elevantur supra sensibilia, sed secundum rationes corporales volunt de so that they may sin without punishment. Of animals, with respect to
divinis iudicare. Davidicae turris. Hoc sumitur Cant. 4, 4: Sicut turris those who err, because they are not raised above sensible thing, but want
David collum tuum, quae aedificata est cum propugnaculis; mille clypei to judge of divine things according to physical criteria. Of the tower of
pendent ex ea, omnis armatura fortium. David. This is taken from Cant. 4, 4: Your neck is like the tower of David,
which is built with turrets; a thousand shields hang from it, all the armor
of the strong men.
Per David significatur Christus: turris eius est fides vel ecclesia: clypei By David, Christ is signified: his tower is faith or the church; the shields
sunt rationes et auctoritates sanctorum. Vel potius munitam ostendere; are the thoughts and authorities of the saints. Or perhaps rather to show
quia ipse non invenit rationes, sed potius ab aliis inventas compilavit: et the tower as fortified; because he himself could not find arguments, but
in hoc tangit unam utilitatem, scilicet exclusionem erroris. Ac rather he gathered together arguments that were discovered by others;
theologicarum inquisitionum abdita aperire. Hic tangit aliam quantum ad and in this he touches upon one useful feature, namely, the exclusion of
manifestationem veritatis; et hoc in primis tribus libris. Nec non et error. And to open the hidden matters of theological investigations. Here
sacramentorum ecclesiasticorum pro modulo intelligentiae nostrae he toughts upon another matter with respect to the manifestation of the
notitiam tradere studuimus: et hoc quantum ad quartum. truth; and this is in the first three books. Also we have made an effort to
pass on knowledge of the Church's sacraments according to our small
amount of understanding: and this with respect to the fourth book.
Non valentes studiosorum fratrum votis iure resistere. Hic ponit causam (They) not being able lawfully to resist the votes of the more studious
moventem, quae dicit caritatem in proximum, et primo ponit causam brothers. Here he presents the reason that moves him, which he says is
moventem; secundo retrahentem, ibi, quamvis non ambigamus omnem charity to neighbour, and first he presents the reason that moves him, and
humani eloquii sermonem calumniae atque contradictioni aemulorum then the reason that draws him back, where he writes. Although we do
semper fuisse obnoxium. Linguae, ad praesentes, vel quantum ad contend that all speech of human eloquence has always been subject to
communicationem doctrinae; stylo, propter absentes, vel ad the calumny and contradiction of the envious. Tongues, for those present,
perpetuandam memoriam. Bigas, idest linguam et stylum, quibus quasi or with respect to the sharing of doctrine; with a pen, on account of those
duabus rotis vehitur a magistro in discipulum, agitat Christi caritas. Hoc absent, or to perpetuate the memory. A pair of horses, that is, tongue and
sumitur 2 Corinth. 5, 14: Caritas Christi urget nos. pen, whereby as if with two wheels he is carried by the teacher to become
a disciple, is driven by the charity of Christ. This is taken from 2 Corinth.
5, 14: The charity of Christ drives us on.
Contra, Eccle.9, 1: Nemo scit, utrum amore an odio dignus sit. Ergo, etc.. On the contrary, we read in Eccle. 9, 1: No one knows whether he is
Respondeo. Caritas dicitur uno modo habitus infusus; et hunc nullus worthy of love or hate. Therefore, etc.. I answer. In one way, charity is
potest scire se habere certitudinaliter, nisi per revelationem; sed potest called an infused habit; and no one can know if he possesses this infused
coniicere per aliqua signa probabilia. Alio modo dicitur caritas amor habit with certainty, except by a revelation; but someone may guess by
multum appretians amatum; et sic aliquis potest scire se habere caritatem. certain likely signs. In another way, charity is called a love that places a
Quamvis non ambigamus omnem humani eloquii sermonem calumniae high value on the beloved; and so someone may know that he has charity.
atque contradictioni aemulorum semper fuisse obnoxium. Hic ponit Although we do not doubt that every speech of human eloquence was
tertiam causam retrahentem, scilicet contradictionem invidorum: et circa always subject to the calumny and contradiction of the envious. Here he
hoc tria facit. Primo ponit contradictionis evidentiam per simile in aliis; presents the third reason that draws him back, namely the contradiction
secundo contradictionis causam ex inordinatione voluntatis, ex qua error, of the envious, and he does three things. First, he presents the evidence of
ex qua invidia, ex qua contradictio oritur, ibi, quia dissentientibus contradiction by a simile in other things; second, he presents the cause of
voluntatum motibus, dissentiens quoque fit animorum sensus; tertio contradiction for a disorder of the will, from which error, envy, and
contradicentium nequitiam, ibi, qui non rationi voluntatem subiiciunt. contradiction arise, where he writes, because with the motions of the will
that dissent, the sense of their minds also becomes dissenting; third, he
presents the wickedness of those who contradict, where he writes, they
who do not submit their will to reason.
Calumniae, quae est occulta et particularis impugnatio; contradictioni, Calumny, which is a hidden and particular attack; contradiction, which is

quae est aperta, et in toto, et universalis; obnoxium, quasi poenae vel open, and total, and universal; obnoxious (liable to, subject to), as if
noxae addictum. Veri ratione perfectum; idest, perficiebat secundum given up to punishment or injury. Perfect in true reason; that is, he
rationem veritatis, videlicet quantum ad illos qui male intelligunt, et perfected according to the reason of truth, specifically with respect to
tamen malum intellectum pertinaci voluntate defendunt. Complacet, those who understand badly, and yet defend their bad understanding with
quantum ad illos quorum voluntas inordinate post se trahit iudicium an obstinate will. Pleases, with respect to those whose will inordinately
rationis, ut verum iudicetur illud quod placet. Offendenti, idest quod pulls after itself the judgment of the reason, to judge the truth as it
displicet. pleases them. Offending, that is, that which displeases.
Contra, 3 Esdrae, 4, 39: Omnes benignantur in operibus eius. Ergo etc.. On the contrary, 3 Esdras, 4, 39: All benefit in his works. Therefore etc..

Veritas secundum se semper amatur; sed per accidens potest haberi odio, The truth is loved on its own terms; but for accidental reasons the truth
et hoc accidens est infinitum: quia causae per accidens, secundum may be regarded with hate, and this accidental reason is without limnit;
philosophum infinitae sunt. Deus huius saeculi. Sumitur 2 Corinth., 4, et because causes that are by accident, according to the philosopher, are
exponitur de Deo vero, qui operatur invidiam, permittendo; vel de infinite. The God of this age. This phrase is taken from 2 Corinth., 4, and
diabolo, cui saeculum obedit, qui operatur suggerendo. Diffidentiae, vel it is explained to refer to the true God, who works envy by permitting it;
quia diffidunt de Deo, vel quia de eis diffidendum est ex ratione morbi, or it may be explained as referring to the devil, whom this age obeys,
quamvis non ex potestate medici. Qui non rationi voluntatem subiiciunt. who works by suggesting. Distrust, either because they distrust God, or
Hic ostendit contradicentium nequitiam; et primo ex inordinata because there is some uncertainty about them because of illness, although
professione; secundo ex simulata religione, ibi, habent rationem not because of the power of the physician. Those who do not sumit their
sapientiae in superstitione; tertio ex pertinaci contentione, ibi, qui will to reason. Here he shows the wickedness of those who contradict;
contentioni studentes, contra veritatem sine foedere bellant. and first from disordered profession; second, from a pretense of religion,
where he writes, They have the appearance of wisdom in superstition;
third, from obstinate argument, where he writes, those who make a study
of argument make war against the truth without honour.
Ostendit autem primo ex duobus eos esse inordinatos, scilicet quia First he shows that they are disordered for two reasons, namely, that their
voluntas non sequitur rationem, sed e converso; quod tangit ubi dicit: qui will does not follow reason, but the other way around; which he touches
non rationi voluntatem subiiciunt: et quia rationem suam non subiiciunt upon where he says: they who do not submit their will to reason: and
sacrae doctrinae; quod notatur ibi, nec doctrinae studium impendunt. because they do not submit their reason to sacred doctrine; which is noted
Somniarunt, quasi phantasiando, sicut homo in somniis. Sed ad fabulas where he writes: nor do they devote study to doctrine. They dream, as if
convertentes auditum. Sumitur de 2 Timoth. 4. Fabula enim composita by indulging in imagination, like a man in his dreams. But turning their
est ex miris, secundum philosophum, et isti semper volunt nova audire. hearing to fables. This is taken from 2 Timoth. 4. A fable is composed of
Professio, idest studium. Docenda, idest digna doceri. Rationem, idest marvels, according to the philosopher, and these men always want to hear
argumentum ad ostendendum sapientiam. In superstitione, superflua new things. Professio, that is study or interest. Things to be taught, that
religione exterius simlulata. Quia fidei defectionem sequitur hypocrisis is, things worth teaching. Reason, that is, an argument for demonstrating
mendax. wisdom. In superstitione, excessive religious practice outwardly
simulated. Because the lying hypocrisy follows the falling away from
faith.
Sumitur 1 Timoth. 4, 1: Discedent quidam a fide, attendentes spiritibus It is citing 1 Timoth. 4, 1: Some will turn away from the faith and will
erroris, et doctrinis daemoniorum in hypocrisi loquentium mendacium. heed spirits of error, and the doctrines of demons in the hypocrisy of
Omnium verborum. Contra, Beda: Nulla falsa est doctrina, quae non those who speak a lie. Of all words. On the contrary, Bede says: There is
aliqua vera intermisceat. Respondeo, illa vera quae dicunt, quamvis in se no false doctrine that does not intermix certain true things. I answer, that
vera sint, tamen quantum ad usum eorum falsa sunt, quia falso utuntur the true things they say, although these things are true in themselves, yet
eis. they are false with respect to their use, because they use them falsely.
Pruriginem, idest inordinatum desiderium nova audiendi, sicut pruritus Itching desire, that is, an inordinate desire to hear new things, just as an

concitatur ex calore inordinato. Sumitur ex 2 Tim. 4, 3: Erit tempus, itch is aroused by inordinate heat. This is citing 2 Tim. 4, 3: There will be
cum... ad sua desideria coacervabunt sibi magistros, prurientes auribus. a time when ... people with itching ears according to their own desire will
Dogmate, propter hoc quod ratio voluntatem sequitur. Contentioni, quae, gather to themselves teachers. Dogma, for the reason that the reason is
secundum Ambrosium ad Rom. est impugnatio veritatis cum confidentia following the will. Truth. 3 Esdr. 4, 38: Truth remains, and grows strong
clamoris. Veritas. 3 Esdr. 4, 38: Veritas manet, et invalescit in aeternum.. forever.
Horum igitur Deo odibilem ecclesiam evertere atque ora oppilare... As we desire to overthrow the church that is hateful to God and shut their
volentes, in labore multo ac sudore hoc volumen, Deo praestante, mouths, we are putting together this volume, with God's help, in much
compegimus. Hic reddit auditorum docilem, praelibando causas operis: et labor and sweat. Here he renders the listener open to learning, pouring
primo ponit causam finalem quantum ad duas utilitates, scilicet forth the reasons for the work: and first he sets forth the final cause with
destructionem erroris; unde dicit: odibilem ecclesiam: Psalm. 25, 5: Odivi respect to two useful features, namely, the destruction of error; hence he
ecclesiam malignantium: ne virus, idest ne venenum, in alios effundere says: the church that is hateful: Psalm. 25, 5: I have hated the church of
queant: et manifestationem veritatis: unde dicit: lucernam veritatis in the evildoers: so that they won't be able to pour out their virus, that is,
candelabro exaltare volentes. venum, to others: and the second use is the manifestation of truth: hence
he says: Wishing to raise the lantern of truth in the candelabra.
Sumitur de Luc. 8, 15: Nemo accendit lucernam, et ponit eam sub modio. This is citing from Luke 8, 15: No one lights a lamp and puts it under a
In candelabro, idest in aperto. Secundo tangit causam eficientem, scilicet bushel. In the candelabra, that is, in the open. Second, he touches upon
principalem, Deo praestante: instrumentalem, compegimus: quia hoc the efficient cause, that is, the principal cause, with God helping: and the
opus est quasi compaginatum ex diversis auctoritatibus. Sudore, instrumental cause, we are putting together: because this work is put
quocumque defectu corporali, qui sequitur laborem spiritualem. Tertio, together, as it were, from various authors. Sweat, by whatever physical
ostendit causam materialem ibi: ex testimoniis veritatis, Psalm. 118, 152: shortcoming, which follows spiritual labor. Third, he shows the material
Initio cognovi de testimoniis tuis. Quarto causam formalem quantum ad cause where he writes: ex testimoniis veritatis, Psalm. 118, 152: From the
distinctionem librorum: in quatuor libros: et quantum ad modum operis: beginning I have known of your testimonies.. Fourth, he presents the
in quo maiorum exempla, quantum ad similitudines: doctrinam, quantum formal cause for the distinction of the books: in quatuor libros: and with
ad rationes, reperies. Vipereae, haereticae: haeretici enim pariendo alios respect to the mode of the work: in which you will find examples of
in sua haeresi, pereunt sicut vipera. greater things, with respect to likenesses: doctrine, with respect to
reasoned arguments. Vipers, heretics: for heretics in giving birth to others
in their heresy perish like vipers. (translator: perhaps a typographical
error in the Latin it probably should be "give birth like vipers"
"peperunt" instead of "pereunt").
Prodidimus, reseravimus. Adiicit viam. Complexi, amplexantes. Impiae, We put forth, we made known. He adds the way. Embraced, embraced
infidelis. Inter utrumque, scilicet, nec nimis alte, nec nimis humiliter: vel with the mind. Impious, unfaithful. Between both, namely, neither too
inter duos contrarios errores, sicut Sabellii, et Arii. Non a paternis high, nor too humbly: or between two contrary errors, such as that of
discessit limitibus, secundum illud Proverb. 22, 28: Non transferes Sabellius and that of Arius. It has not partes from the limits of the fathers,
terminos antiquos, quos posuerunt patres tui. Non igitur debet hic labor according to Prov. 22, 28: Do not move the ancient limits that your
cuiquam pigro, vel multum docto, videri superfluus. Hic reddit auditorum fathers set. There this should not seem excessive either to anyone who is
attentum: et primo ex utilitate operis, ibi:brevi volumine complicans lazy, who anyone who is much learned. Here he makes the reader
patrum sententias. Sententia, secundum Avicennam, est definitiva et attentive: and first from the utility of the work, where he writes: in a brief
certissima conceptio. Secundo ex profunditate materiae, ibi: in hoc autem volume bringing together the sayings of the fathers. A saying, according
tractatu pium lectorem, qui secundum fidem intelligat, liberum to Avicenna, is a definitive and most certain conception. Second, from
correctorem, qui solum propter correctionem corrigat, desidero. the depth of the material, where he writes: I desire in this treatis the pious
reader who understands according to faith, the free corrector, who
corrects only for the sake of correction.
Liber enim, secundum philosophum, dicitur qui causa sui est, et non For we call a free man, according to the philosopher, he who is his own
propter odium vel invidiam. Tertio ex ordinatione modi procedendi, ibi: cause, who does not act because of hate or jealousy. Third, from the
ut autem quod quaeritur facilius occurrat, titulos quibus singulorum ordering of the way of proceding, where he writes: so that that which is
librorum capitula distinguuntur, praemisimus. Ad evidentiam huius sought may be found more easily, we set forth the titles whereby the
sacrae doctrinae, quae in hoc libro traditur, quaeruntur quinque: 1 de headings of the particular books are distinguished. As evidence of the
necessitate ipius, 2 supposito quod sit necessaria, and sit una, val plures; sacred doctrine passed on in this book five things are sought: 1. on its
3 si sit una, an practica, vel speculativa: et si speculativa, vel scientia, vel necessity, 2 granted that it is necessary, whether it is one or many; 3 if it
intellectus; 4 de subiecto ipsius; 5 de modo. is one, whether it is practical or speculative: and if it is speculative,
whether it is science or understanding; 4. on its subject; 5 on the mode.
Quaestio 1, Articulus 1. Question 1, Article 1.
Utrum praeter physicas disciplinas alia doctrina sit homini Whether besides the physical disciplines some other doctrine is
necessaria necessary to man
Ad primum sic proceditur. Videtur quod praeter physicas disciplinas To the first question we procede. It seems that beside the physical
nulla sit homini doctrina necessaria. Sicut enim dicit Dionysius in disciplines no other doctrine is necessary to man. For as Dionysius says in
Epistola ad Polycarpum, philosophia est cognitio existentium; et his Epistle to Polycarp, philosophy is a knowledge of things that exist; and it
constat, inducendo in singulis, quod de quolibet genere existentium in is plain that when we apply this to particular things, that in philosophy we
philosophia determinatur; quia de creatore et creaturis, tam de his quae make determinate statements about every kind of existing thing; since it
sunt ab opere naturae, quam de his quae sunt ab opere nostro. Sed concerns both creator and creatures, both this that are by the work of nature,
nulla doctrina potest esse nisi de existentibus, quia non entis non est and those that are by our work. But no doctrine can be unless it is about
scientia. Ergo praeter physicas disciplinas nulla doctrina debet esse. things that exist, because there is no knowledge of that which is not.
Therefore there should be no doctrine apart from the physical disciplines.
Item, omnis doctrina est ad perfectionem: vel quantum ad intellectum, Again, every doctrine is for the purpose of perfection; either for the
sicut speculativae, vel quantum ad affectum procedentem in opus, sicut intellect, such as the speculative doctrines, or for the human character that
practicae. Sed utrumquae completur per philosophiam; quia per procedes to a work, such as the practical doctrines. But both of these are
domonstrativas scientias perficitur intellectus, per morales affectus. completed by philosophy; because the intellect is perfected by the
Ergo non est necessaria alia doctrina. demonstrative sciences, and the character is completed by the moral
sciences. Therefore no other doctrine is necessary.
Praeterea, quaecumquae naturali intellectu possunt cognosci ex Furthermore, all things whatsoever can be known by our natural intellect by

principiis rationis, vel sunt in philosophia tradita, vel per principia the principles of reason, whether these have been passed on in philosophy,
philosophiae inveniri possunt. Sed ad perfectionem hominis sufficit or whether they can be found by the principles of philosophy. But that
illa cognitio quae ex naturali intellectu potest haberi. Ergo praeter knoledge that can be gained by our natural intellect is enough for man's
philosophiam non est necessaria alia doctrina. Probatio mediae. Illud perfection. Therefore apart from philosophy no other doctrine is necessary.
quod per se suam perfectionem consequi potest, nobilius est eo quod Proof of the middle term. That which can achieve its own perfection by
per se consequi non potest. Sed alia animalia et creaturae insensibiles itself is nobler than that which it cannot achieve by itself. But other animals
ex puris naturalibus consequuntur finem suum; quamvis non sine Deo, and insensible creatures achieve their end by purely natural means; although
qui omnia in omnibus operatur. Ergo et homo, cum sit nobilior eis, per not without God, who works all things in all things. Therefore man also, as
naturalem intellectum cognitionem sufficientem suae perfectioni he is nobler than they, can have knowledge sufficient for his own perfection
habere potest. by his natural understanding.
Contra, Hebr. 11, 6: Sine fide impossibile est placere Deo. Placere On the Contary, Heb. 11, 6: Without faith it is impossible to please God.
autem Deo est summe necessarium. Cum igitur ad ea quae sunt fidei, Pleasing God is the highest necessity. Since therefore philosophy cannot
philosophia non possit ascendere, oportet esse aliquam doctrinam quae climb to the things that are of faith, there should be another doctrine that
ex fidei principiis procedat. procedes from the principles of faith.
Item, effectus non proportionatus causae, imperfecte ducit in Again, an effect that is non proportionate to its cause leads us only
cognitionem suae causae. Talis autem effectus est omnis creatura imperfectly to a knowledge of its cause. Every creature with respect to the
respectu creatoris, a quo in infinitum distat. Ergo imperfecte ducit in Creator, from whom the creature is infinitely distant, is such an effect. Since
ipsius cognitionem. Cum igitur philosophia non procedat nisi per philosophy does not move forward except by reasonings derived from
rationes sumptas ex creaturis, insufficiens est ad Dei cognitionem creatures, philosophy is insufficient for making knowledge of God.
faciendam. Ergo oportet aliquam aliam doctrinam esse altiorem, quae Therefore there should be some other higher doctrine that takes revelation
per revelationem procedat, quae suppleat. as its starting point to supplement philosophy.
Ad huius evidentiam sciendum est, quod omnes qui recte senserunt As evidence of this, it should be known that all who have had right sense
posuerunt finem humanae vitae Dei contemplationem. Contemplatio have set forth the contemplation of God as the end of human life. The
autem Dei est dupliciter. Una per creaturas, quae imperfecta est, contemplation of God is of two kinds. One contemplation is by way of
ratione iam dicta, in quae contemplatione philosophus, felicitatem creatures, and this is imperfect for the reason already mentioned, and the
contemplativam posuit, quae tamen est felicitas viae; et ad hanc philosopher thought that contemplative happiness was in this
ordinatur tota cognitio philosophica, quae ex rationibus creaturarum contemplation. But this is the happiness of the way (of the wayfarer in this
procedit. Est alia Dei contemplatio, qua videtur immediate per suam life). All philosophical knowing is ordered to this contemplative happiness,
essentiam; et haec perfecta est, quae erit in patria et est homini which procedes from reasonings based on creatures. There is another
possibilis secundum fidei suppositionem. Unde oportet ut ea quae sunt contemplation of God whereby God appears directly by his essence; and
ad finem proportionentur fini, quatenus homo manuducatur ad illam this contemplation is perfect, because it will be in the fatherland (heaven)
contemplationem in statu viae per cognitionem non a creaturis and is possible to man according to the supposition of faith. Hence those
sumptam, sed immediate ex divino lumine inspiratam; et haec est things that are for the sake of a certain end should be proportioned to that
doctrina theologiae. Ex hoc possumus habere duas conclusiones. Una end, insofar as man is led by the hand to this contemplation while still in the
est, quod ista scientia imperat omnibus aliis scientiis tamquam state of the way (in this earthly life of the wayfarer) by a knowledge that is
principalis: alia est, quod ipsa utitur in obsequium sui omnibus aliis not derived from creatures but inspired directly by the divine light. This is
scientiis quasi vassallis, sicut patet in omnibus artibus ordinatis, the doctrine of theology. From this we can draw two conclusions. One
quarum finis unius est sub fine alterius, sicut finis pigmentariae artis, conclusion is that this science rules all the other sciences as the principle
qui est confectio medicinarum, ordinatur ad finem medicinae, qui est science: another conclusion is that this science uses all the other sciences as
sanitas: unde medicus imperat pigmentario et utitur pigmentis ab ipso vassals subordinate to itself. This is plainly seen in other arts that are
factis, ad suum finem. Ita, cum finis totius philosophiae sit infra finem ordered, where the end of one art is under the end of another, as the end of
theologiae, et ordinatus ad ipsum, theologia debet omnibus aliis the art of pigmentmaking, which is the confection of medicines, (we would
scientiis imperare et uti his quae in eis traduntur. probably call this pharmacology), is ordered to the end of medicine, which
is health. Hence the physician commands the maker of pigments and uses
for this own end the pigments that the other makes. Thus, since the end of
all philosophy lies below the end of theology and is ordered to that end,
theology should command all the other sciences and use the things that are
passed on in them.
Ad primum ergo dicendum, quod quamvis philosophia determinet de In response to the first objection it should be said that, although philosophy

existentibus et secundum rationes a creaturis sumptas, oportet tamen determines about things that exist and according to reasonings that are
esse aliam quae existentia consideret secundum rationes ex derived from creatures, there should still be another doctrine that considers
inspiratione divini luminis acceptas. existing things according to reasonings that are received from the
inspiration of the divine light.
Et per hoc patet solutio ad secundum: quia philosophia sufficit ad And by this the solution to the second objection is clear: because philosophy
perfectionem intellectus secundum cognitionem naturalem, et affectus is sufficient for the perfection of our understanding according to our natural
secundum virtutem acquisitam: et ideo oportet esse aliam scientiam knowledge, and it is sufficient for the perfection of our character according
per quam intellectus perficiatur quantum ad cognitionem infusam, et to acquired virtue: and therefore there should be another science by which
affectus quantum ad dilectionem gratuitam. our understanding is perfected with respect to infused knowledge, and our
character is perfected with respect to a love that is produced by grace.
Ad tertium dicendum, quod in his quae acquirunt aequalem bonitatem In response to the third objection, that with respect to things that acquire
pro fine, tenet propositio inducta, scilicet, nobilius est eo quod per se equal goodness for the sake of an end, the induced proposition holds true,
consequi non potest. Sed illud quod acquirit bonitatem perfectam namely, that it is nobler that that which it cannot achieve by itself. But that
pluribus auxiliis et motibus, est nobilius eo quod imperfectam which acquires perfect goodness with many helpers and motions, is nobler
bonitatem acquirit paucioribus, vel per ipsum, sicut dicit philosophus; than that which acquires only imperfect goodness by fewer helpers or
et hoc modo se habet homo respectu aliarum creaturarum, qui factus motions, or by itself, as the philosopher says; and this is how man is with
est ad ipsius divinae gloriae participationem. respect to other creatures, and man was made for a participation in the
divine glory itself.
Utrum tantum una doctrina debeat esse praeter physicas Whether aside from the physical doctrines there should be only one
other doctrine
Circa secundum sic proceditur. Videtur quod non una tantum doctrina So we procede to the second article. It seems that aside from the physical
debeat esse praeter physicas doctrinas, sed plures. De omnibus enim de doctrines there should not be only one doctrine, but several. Man can be
quibus instruitur homo per rationes creaturarum, potest instrui per instructed by divine reasons about all the things about which he is
rationes divinas. Sed scientiae procedentes per rationes creaturarum sunt instructed by reasons derived from creatures. But there are many sciences
plures, differentes genere et specie, sicut moralis, naturalis etc... Ergo that procede by way of reasons derived from creatures. These sciences
scientiae procedentes per rationes divinas debent plures esse. differ in genus and species, such as moral science, natural science etc.
Therefore there should be several sciences that procede by divine reasons.
Item, una scientia est unius generis subiecti, sicut dicit philosophus. Sed Again, one genus of subject belongs to one science, as the philosopher
Deus et creatura, de quibus in divina doctrina tractatur, non reducuntur in says. But God and creature, which are treated in divine doctrine, are not
unum genus, neque univoce neque analogice. Ergo divina scientia non est reduced to one genus, neither univocally or in an analogical sense.
una. Probatio mediae. Quaecumque conveniunt in uno genere univoce Therefore divine science is not one. The proof of the middle term.
vel analogice, participant aliquid idem, vel secundum prius et posterius, Whatever things agree or coincide in one genus, whether unically or in an
sicut substantia et accidens rationem entis, vel aequaliter, sicut equus et analogical sense, participate something that is the same. They participate
bos rationem animalis. Sed Deus et creatura non participant aliquid idem, in the same thing either as one is primary and the other secondary or
quia illud esset simplicius et prius utroque. Ergo nullo modo reducuntur dependent, as substance and accidents share the meaning of being, or
in idem genus. equally, as the horse and the cow both share the meaning of animal. But
God and creature do not share some one thing that is the same, because
God is simpler and more primary than the creature. Therefore in no way
can they be reduced to the same genus.
Item, ea quae sunt ab opere nostro, sicut opera virtutum et quae sunt ab Again, things that are the result of our work, such the works of the
opere naturae, non reducuntur ad eamdem scientiam; sed unum pertinet virtues, and those things that result from the work of nature, cannot be
ad moralem, alterum ad naturalem. Sed divina scientia determinat de his brought under the same science; but one pertains to moral science, the
quae sunt ab opere nostro, tractando de virtutibus et praeceptis: tractat other to natural science. But divine science studies the things that result
etiam de his quae non sunt ab opere nostro, sicut de angelis et aliis from our action, discussing the virtues and precepts: it also discusses
creaturis. Ergo videtur quod non sit una scientia. things that are not the result of our work, such as angels and other
creatures. Therefore it seems that it is not one science.
Contra, quaecumque conveniunt in ratione una possunt ad unam On the contrary, whatever things coincide in one meaning can belong to
scientiam pertinere: unde etiam omnia, inquantum conveniunt in ratione one science: hence also all things, insofar as they coincide in the meaning
entis, pertinent ad metaphysicam. Sed divina scientia determinat de rebus of being, belong to metaphysics. But divine science studies things by
per rationem divinam quae omnia complectitur: omnia enim et ab ipso ad divine reason which comprises all things: for all things are from Him and
ad ipsum sunt. Ergo ipsa una existens potest de diversis esse. directed to Him. Therefore divine science, while being one science, can
be about diverse things.
Praeterea, quae sunt diversarum scientiarum, distinctim et in diversis Furthermore, things that belong to diverse sciences are studied distinctly
libris determinantur. Sed in sacra scriptura permixtim in eodem libro and in different books. But in Sacred Scripture, in the same book,
quandoque determinatur de moribus, quandoque de creatore, quandoque sometimes one reads about moral qualities, sometime about the Creator,
de creaturis, sicut patet fere in omnibus libris. Ergo ex hoc non sometime about creatures, as we see in almost all the books (of Sacred
diversificatur scientia. Scripture). Therefore, the science is not diversified on this account.
Respondeo. Ad hoc notandum est, quod aliqua cognitio quanto altior est, I answer. To this, it should be noted that one knowledge is higher to the
tanto est magis unica et ad plura se extendit: unde intellectus Dei, qui est degree that it is more united and extends to more things: hence God's
altissimus, per lumen quod est ipse Deus, omnium rerum cognitionem understanding, which (who) is most high, by the light which is God
habet distincte. Ita et cum ista scientia sit altissima et per ipsum lumen himself, has a knowledge of all things distinctly. Thus while this science
inspirationis divinae efficaciam habens, ipsa unica manens, non is the highest and has efficacy by the very light of divine inspiration, it
multiplicata, diversarum rerum considerationem habet, non tantum in remains one, not becoming many, while it considers diverse things. It
communi, sicut metaphysica, quae considerat omnia inquantum sunt considers diverse thing not only in common, as does metaphysics which
entia, non descendens ad propriam cognitionem moralium, vel considers all things insofar as they are beings without descending to to
naturalium, ratio enim entis, cum sit diversificata in diversis, non est the proper knowledge of moral matters or natural things. The meaning of
sufficiens ad specialem rerum cognitionem; ad quarum manifestationem being, since it is diversified in diverse things, is not sufficient for a
divinum lumen in se unum manens, secundum beatum Dionysium in special cognition of things. According to blessed Dionysius in the
principio Caelestis Hierarchiae, efficaciam habet. beginning of his work about the Celestial Hierarchy, the divine light has
the efficacy to manifest diverse things while it remains one in itself.
Ad primum ergo dicendum, quod divinum lumen, ex cuius certitudine To the first objection, it should be said that the divine light, from whose
procedit haec scientia, est efficax ad manifestationem plurium quae in certainty this science procedes, is able effectively to manifest the several
diversis scientiis in philosophia traduntur, ex eorum rationibus in eorum things that are taught in diverse sciences in philosophy. Those sciences
cognitionem procedentibus; et ideo non oportet scientiam istam procede from the meanings of things to their knowledge. And thus this
multiplicari. science should not be regarded as being several sciences.
Ad secundum dicendum, quod creator et creatura reducuntur in unum, To the second objection, it should be said that the Creature and the
non communitate univocationis sed analogiae. Talis autem communitas creature are reduced to one, non by community of univocation but by
potest esse dupliciter. Aut ex eo quod aliquae partipant aliquid unum community of analogy. Such a community can exist in two senses. Either
secundum prius et posterius, sicut potentia et actus rationem entis, et because some things share some one thing according to one being
similiter substantia et accidens; aut ex eo quod unum esse et rationem ab primary and the other being secondary, as potency and act both share the
altero recipit, et talis est analogia creaturae ad creatorem: creatura enim meaning of being, and likewise substance and accident; or because one
non habet esse nisi secundum quod a primo ente descendit: unde nec things receives existence and meaning from the other, and such is the
nominatur ens nisi inquantum ens primum imitatur; et similiter est de analogy of creature to the Creator: the creature does not have existence
sapientia et de omnibus aliis quae de creatura dicuntur. except to the extent that it has come down from the first being; hence the
creature is not called a being except insofar as it imiated the first being;
and it is the same concerning wisdom and all the other things that are said
of the creature.
Ad tertium dicendum, quod ea quae sunt ab opere nostro et ea quae sunt To the third objection, it should be said that the things that result from our
ab opere naturae, considerata secundum proprias rationes, non cadunt in action and those that result from the action of nature, if considered each
eamdem doctrinam. Una tamen scientia utrumquae potest considerare, according to their proper meanings, do not fall under the same doctrine.
quae per lumen divinum certitudinem habet, quod est efficax ad However, one science can consider both, which science possesses
cognitionem utriusquae. Potest tamen aliter dici, quod virtus quam certainty by the divine light, which is capable of the knowledge of both.
theologus considerat, non est ab opere nostro: immo eam Deus in nobis It can be said in another way, that the virtue that the theologian considers
sine nobis operatur, secundum Augustinum. is not the result of our action: rather God works this virtue inside of us
and without our assistance, according to Augustine.
Quaestio 1, Articulus 3 Question 1, Article 3
Utrum sit practica vel speculativa Whether this doctrine is practical or speculative
Circa tertium sic proceditur. Videtur quod ista doctrina sit practica. We procede as follows to the third article. This doctrine seems to be practical.
Finis enim practicae est opus, secundum philosophum. Sed ista The end of practical doctrine is the work, according to the philosopher. But
doctrina, quae fidei est, principaliter est ad bene operandum; unde this doctrine, which is of the faith, is principally for the sake of acting well;
Jacob. 2, 26: Fides sine operibus mortua est, et Psalm. 110, 10: hence James 2, 26: Faith without works is dead, and Psalm 110, 10: Good
Intellectus bonus omnibus facientibus eum. Ergo videtur quod sit understanding for all those who live by the fear of the Lord. Therefore it seems
practica. that this doctrine is practical.
To the contrary, the philosopher says that the most noble of sciences exists for
Contra, dicit philosophus, quod nobilissima scientiarum est sui
the sake of itself. The practical sciences do not exist for their own sakes, but
gratia. Practicae autem non sunt sui gratia, immo propter opus.
rather for the sake of a work. Therefore, since this is the noblest of the
Ergo, cum ista nobilissima sit scientiarum, non erit practica.
sciences, it will not be practical.
Praeterea, practica scientia determinat tantum ea quae sunt ab opere
Furthermore, a practical science studies only those things that are the result of
nostro. Haec autem doctrina considerat angelos et alias creaturas,
our action. This doctrine considers angels and other creatures that are not the
quae non sunt ab opere nostro. Ergo non est practica, sed
result of our work. Therefore it is not practical but speculative.
speculativa.
Ulterius quaeritur, utrum sit scientia; et videtur quod non. Nulla Further we ask, whether it is a science; and it would seem not. No science is
enim scientia est de particularibus, secundum philosophum. Sed in about particular things, according to the philosohper. But in Sacred Scripture
sacra scriptura gesta traduntur particularium hominum, sicut we find the historical deeds of particular men, such as Abraham, Isaac etc..
Abraham, Isaac etc.. Ergo non est scientia. Therefore it is not a science.
Praeterea, omnis scientia procedit ex principiis per se notis, quae Furthermore, every science procedes from principles that are known by
cuilibet sunt manifesta. Haec autem scientia procedit ex themselves, which are manifest to anyone. This science takes as its starting
credibilibus, quae non ab omnibus conceduntur. Ergo non est point matters of belief that are not conceded by all. Therefore it is not a
scientia. science.
Praeterea, in omni scientia acquiritur aliquis habitus per rationes Furthermore, in every science some habit is acquired by the reasons set forth.
inductas. Sed in hac doctrina non acquiritur aliquis habitus: quia But in this doctrine no habit is acquired: because faith, upon which this entire
fides, cui total doctrina haec innititur, non est habitus acquisitus, sed doctrine relies, is not an acquired habit, but an infused habit. Therefore it is not
infusus. Ergo non est scientia. a science.
Contra, secundum Augustinum, theologia est scientia de rebus quae On the contrary, according to Augustine, theology is a science about things
ad salutem hominis pertinent. Ergo est scientia. that pertain to man's salvation. Therefore it is a science.
Ulterius quaeritur, utrum sit sapientia; et videtur quod non. Quia, Further. it is asked whether this doctrine is wisdom; and it seems not. Because,
sicut dicit philosophus, sapiens debet esse certissimus causarum. as the philosopher says, a wise person should be the one who is the most
Sed in ista doctrina non est aliquis certissimus; quia fides, cui haec certain about causes. But in this doctrine there is no one who is most certain;
doctrina innititur, est infra scientiam et supra opinionem. Ergo non because faith, upon which this doctrine relies, is below science and above
est sapientia. opinion. Therefore it is not wisdom.
Contra, 1 Corinth. 2, 6: Sapientiam loquimur inter perfectos. Cum On the contrary, 1 Corinth. 2, 6: We speak wisdom among those who are
ergo hanc doctrinam ipse docuerit et de ipsa loquatur, videtur quod perfect. Since he teaches this doctrine and speaks of it, it seems that this
ipsa sit sapientia. doctrine is wisdom.
Respondeo dicendum, quod ista scientia, quamvis sit una, tamen I answer, it should be said that this science, although it is one, is still perfect
perfecta est et sufficiens ad omnem humanam perfectionem, propter and sufficient for all human perfection, on account of the effective power of
efficaciam divini luminis, ut ex praedictis patet. Unde perficit the divine light, as it is clear from what has been said. Hence it perfects man
hominem et in operatione recta et quantum ad contemplationem both in right operation and with respect to the contemplation of the truth:
veritatis: unde quantum ad quid practica est et etiam speculativa. hence in some sense it is practical and also speculative. But, since every
Sed, quia scientia omnis principaliter pensanda est ex fine, finis science is principally dependent upon the end, and the ultimate end of this
autem ultimus istius doctrinae est contemplatio primae veritatis in dotrine is the contemplation of the first truth in the fatherland (heaven),
patria, ideo principaliter speculativa est. therefore it is principally a speculative science.
Et, cum habitus speculativi sint tres, secundum philosophum,

And, as there are three speculative habits, according to the philosopher,
scilicet sapientia, scientia et intellectus; dicimus quod est sapientia,
namely wisdom, science, and understanding, we say that this doctrine is
eo quod altissimas causas considerat et est sicut caput et principalis
wisdom, since it considers the highest causes and is like the head and principal
et ordinatrix omnium scientiarum: et est etiam magis dicenda
and orderer of all the sciences. It is to be called wisdom even more than
sapientia quam metaphysica, quia causas altissimas considerat per
metaphysics, because this doctrine considers the highest causes by way of the
modum ipsarum causarum, quia per inspirationem a Deo immediate
causes themselves, because it operates by an inspiration that is received
acceptam; metaphysica autem considerat causes altissimas per
directly from God. Metaphysics studies the highest causes by reasons that are
rationes ex creaturis assumptas. Unde ista doctrina magis etiam
derived from creatures. Hence, this doctrine is still more to be called divine
divina dicenda est quam metaphysica: quia est divina quantum ad
than is metaphysics, since this doctrine is divine with respect to its subject and
subiectum et quantum ad modum accipiendi; metaphysica autem
with respect to the way it is recieved; metaphysics is divine only with respect
quantum ad subiectum tantum. Sed sapientia, ut dicit philosophus,
to its subject. But wisdom, as the philosopher says, considers conclusions and
considerat conclusiones et principia; et ideo sapientia est scientia et
principles; and therefore wisdom is science and understanding; while science
intellectus; cum scientia sit de conclusionibus et intellectus de
is about conclusions, and understanding is about principles.
principiis.
Ad primum ergo dicendum, quod opus non est ultimum intentum in To the first objection, it should be said that the ultimate intent in this science is
hac scientia, immo potius contemplatio primae veritatis in hac not a work, but rather it is the contemplation of the first truth in this fatherland,
patria, ad quam depurati ex bonis operibus pervenimus, sicut dicitur to which we come purified by good works, as it says in Matthew 5, 8: Blessed
Matth. 5, 8: Beati mundo corde; et ideo principalius est speculativa the pure of heart, and therefore this science is more principally speculative
quam practica. than practical.
Alia duo concedimus We concede the other two objections.
Ad id quod ulterius quaeritur, dicendum, quod ista doctrina scientia
As for what is further asked, it is to be said that this doctrine is a science.
est.
Et quod objicitur, quod est de particularibus, dicendum, quod non And as for what is raised in objection, that this science concerns itself with
est de particularibus inquantum particularia sunt, sed inquantum particulars, it is to be said that it is not concerned with particulars insofar as
sunt exempla operandorum: et hoc usitatur etiam in scientia morali; they are particulars, but insofar as they are examples of how actions should be
quia operationes particularium circa particularia sunt; unde per done: and this is also used in moral science; because the operations of
exempla particularia, ea quae ad mores pertinent, melius particulars are concerned with particulars; hence things pertaining to morals
manifestantur. are shown more clearly by way of particular examples.
(the following text, up to the next horizontal line, is found in the Mandonnet version of 1929, but ommitted in other versions)
vel dicendum quod in scientia duo est considerare, scilicet certitudinem, or it is to be said that two things are to be considered in science, namely,
quia non quaelibet cognitio, sed certitudinalis tantum dicitur scientia; item certainty, because not any kind of knowing, but only that marked by
quod ipsa est terminus disciplinae; omnia enim quae sunt in scientia certainty is called sceince; again, that science is the end point of
ordinantur ad scire. Ex his autem duobos habet scientia duo. Ex primo learning; for all the things that are in science are ordered to knowing.
habet quod est ex necesariis: ex contingentibus enim non potest causari From these two things science has two things. From the first, science
certitudo; ex secundo quod est ex aliquibus principiis; sed hoc est possesses that which is from necessary things; for certainty cannot be
diversimode in diversis, quia superiores scientiae sunt ex principiis per se caused by contingent things; from the second thing that which is from
notis, sicut geometria, et huiusmodi habentia principia per se nota, ut: si ab certain principles; but this exists variously in various things, because the
aequalibus aequalia deruas, etc. higher sciences are from principles that are known by themselves, such
as geometry, and such that have principles known by themselves, such
as: if from equal things you subtract equal things, etc..
Inferiores autem scientiae, quae superioribus subalternantur, non sunt ex The lower sciences, however, which are subalternate to the higher ones,

principiis per se notis, sed supponunt conclusiones probatas in are not based on principles that are known by themselves, but they
superioribus scientiis, et eis utuntur pro principiis quae in veritate non sunt suppose conclusions that are proven in the higher sciences, and they use
principia per se nota, sed in superioribus scientiis per principia per se nota these as principles, which in truth are not principles that are known by
probantur, sicut perspectiva quae est de linea visuali, et subalternatur themselves, but are proven in the higher sciences by principles that are
geometriae a qua etiam supponit quae probantur de linea, inquantum linea, known by themselves, as perspective concerns the line of vision, and it
et per illa tanquam per principia probat conclusiones quae sunt de linea, is subalternate to geometry from which it also supposes those the things
inquantum visualis. Potest autem scientia aliqua esse superior alia that are proven about the line insofar as it is a line, and by these as by
dupliciter: vel ratione subiecti, ut geometria quae est de magnitudine, principles it proves the conclusions that are abut the line insofar as it is
superior est ad perspectivam quae est de magnitudine visuali; vel ratione visual. A science can be superior to another science in two ways: either
modi cognoscendi, et sic theologia est inferior scientia quae in Deo est. by reason of the subject, as geometry which concerns size is higher than
Nos enim imperfecte cognoscimus id quod ipse perfectissime cognoscit, et perspective which concerns visual size; or by reason of the mode of
sicut scientia subalternata a superiori supponit aliqua, et per illa tanquam knowing, and so theology is inferior to the science which is in God. For
per principia procedit; sic theologia articulos fidei quae infallibiliter sunt we know imperfectly that which he knows most perfectly, and as a
probati in scientia Dei supponit, et eis credit, et per istud procedit ad science subalternate to a higher science supposes certain things, and it
probandum ulterius illa quae ex articulis sequuntur. Est ergo theologia procedes by these things as by principles, so theology supposes the
scientia quasi subalternata divinae scientiae a qua accepit principia sua. articles of faith which are infallibly proven in God's science, it is
believes these articles, and by this it procedes to prove further the things
that follow from the articles. Therefore theology is a science that is, as it
were, subalternate to the divine science from which it recieves its
principles.
Ad aliud dicendum, quod ista doctrina habet pro principiis primis articulos To another objection, it is to be said that this doctrine has the articles of
fidei, qui per lumen fidei infusum per se noti sunt habenti fidem, sicut et faith for its first principles. The articles of faith are known through
principia naturaliter nobis insita per lumen intellectus agentis. Nec est themselves by the infused light of faith to those who have faith, just as
mirum, si infidelibus nota non sunt, qui lumen fidei non habent: quia nec the priniples that are naturally placed within us by the light of the agent
etiam principia naturaliter insita nota essent sine lumine intellectus agentis. intellect. Nor should we be surprised, if they are not known to these
Et ex istis principiis, non respuens communia principia, procedit ista who do not have faith, those who do not have the light of faith. Because
scientia; nec habet viam ad ea probanda, sed solum ad defendendum a neither would those principles that are naturally placed in us be known
contradicentibus, sicut nec aliquis artifex potest probare sua principia. if not for the light of the agent intellect. While not rejecting the common
principles, this science procedes from those principles. This science
does not have a method to prove the principles, but only to defend them
from those who contradict them, just as an artisam cannot defend his
principles.
Ad aliud dicendum, quod, sicut habitus principiorum primorum non To another objection it should be said, that the habit of first principles is
acquiritur per alias scientias, sed habetur a natura; sed habitus not acquired by other sciences, but it is possessed by nature; but the
conclusionum a primis principiis deductarum: ita etiam in hac doctrina non habit of conclusions deduced from first principles (is acquired through
acquiritur habitus fidei, qui est quasi habitus principiorum; sed acquiritur other sciences): thus also the habit of faith is not acquired in this
habitus eorum quae ex eis deducuntur et quae ad eorum defensionem doctrine. The habit of faith is comparable to the habit of principles. But
valent. the one acquires (through this doctrine theology) the habit of the things
that are deduced from the principles of faith, and the things that are
effective in the defense of the principles of faith.
Aliud concedimus We concede another objection
Ad id quod ulterius quaeritur, an sit sapientia, dicendum, quod It is asked in another objection, whether this doctrine is wisdom, and it
propriissime sapientia est, sicut dictum est. is to be said, that it is wisdom in the most proper sense, as was said.
Et quod obiicitur, quod non est certissimus aliquis in ista doctrina, And the objection that someone is not most certain in this doctrine, we
dicimus, quod falsum est: magis enim fidelis et firmius assentit his quae say that this is false: one is more faithful and assents more firmly to the
sunt fidei quam etiam primis principiis rationis. Et quod dicitur, quod fides things that are of faith that even to the first principles of reason. And
est infra scientiam, non loquitur de fide infusa, sed de fide acquisita, quae that which is said, that faith is below science, is not concerned with
est opinio fortificata rationibus. Habitus autem istorum principiorum, infused faith, but with acquired faith, which is opinion fortified by
scilicet articulorum, dicitur fides et non intellectus, quia ista principia reasonable arguments. The habit of these principles, namely articles, is
supra rationem sunt, et ideo humana ratio ipsa perfecte capere non valet; et called faith and not understanding, because these principles are above
sic fit quaedam defectiva cognitio, non ex defectu certitudinis cognitorum, reason, and therefore the human reason cannot grasp them perfectly;
sed ex defectu cognoscentis. Sed tamen ratio manuducta per fidem and so there comes about a certain defective cognition, not because of
excrescit in hoc ut ipsa credibilia plenius comprehendat, et tunc ipsa any shortcoming in certaintly regarding the things known, but from a
quodammodo intelligit: unde dicitur Isa. 7, 9, secundum aliam litteram: shortcoming in the one who knows. But yet the reason, handled by
Nisi credideritis, non intelligetis. faith, grows in this sense, that it more fully grasps the things that are
matters of belief, and in a certain sense then understands them: hence it
is said in Isaiah 7, 9, according to one translation: Unless you believe,
you will not understand.
Utrum Deus sit subiectum istius scientiae Whether God is the subject of this science
Ad quartum sic proceditur. Videtur quod Deus sit subiectum istius We procede to the fourth article. It seems that God is the subject of this
scientiae. Omnis enim scientia debet intitulari et denominari a suo science. Every science should be titled and named from its subject. But
subiecto. Sed ista scientia dicitur theologia, quasi sermo de Deo. Ergo this science is called theology, as if, talk about God. Therefore it seems
videtur quod Deus sit subiectum eius. Contra, Boetius dicit quod simplex that God is the subject of theology. On the contrary, Boethius said a
forma subiectum esse non potest. Sed Deus est huiusmodi. Ergo non simple form cannot be a subject. But God is a simple form. Therefore he
potest esse subiectum. cannot be the subject (of theology).
Item, videtur, secundum Hugonem de Sancto Victore, quod opera Again, it seems, according to Hugh of Saint Victor, that the works of
restaurationis sint subiectum: sic enim dicit, quod opera primae restoration are the subject (of theology); he says that the works of the first
conditionis sunt materiae aliarum scientiarum, opera autem restaurationis condition are the materials of the other sciences, but the works of
sunt materia theologiae. Ergo etc... Contra, quidquid determinatur in restoration are the material of theology. Therefore, etc... On the contrary,
scientia debet contineri sub subiecto ipsius. Sed in theologia determinatur whatever is determined in a science should be contained under its subject.
de operibus creationis, ut patet Genes. 1. Ergo videtur quod opera But in theology one determines concerning the works of creation, as it is
restaurationis non sint subiectum. clear in Genesis 1. Therefore it seems that works of restoration are not the
subject.
Item, videtur quod res et signa sint subiectum: illud enim est subiectum Again, it seems that things and signs are the subject of this science: That
in scientia circa quod tota scientiae intentio versatur. Sed tota intentio about which the entire intention of a science turns is the subject in a
theologiae versatur circa res et signa, ut dicit magister Sententiarum. science. But the entire intention of theology turns about things and signs,
Ergo res et signa sunt subiectum. Contra, per rationes subiecti debet as the master of the Sentences says. Therefore things and signs are the
scientia differre ab aliis scientiis, cum quaelibet scientia habeat proprium subject of theology. On the contrary, by the reasons of the subject one
subiectum. Sed de rebus et signis considerant etiam aliae scientiae. Ergo science should differ from other sciences, since each and every sceince
non sunt proprium subiectum huius scientiae. has its own proper subject. But other sciences also consider things and
signs. Therefore they are not the proper subject of this science.
Respondeo, quod subiectum habet ad scientiam ad minus tres I answer, that the subject (of a science) has at least three conditions of
comparationes. Prima est, quod quaecumque sunt in scientia debent comparison to the science. The first is that whatever things are in the
contineri sub subiecto. Unde considerantes hanc conditionem, posuerunt science should be contained under the subject. Hence those who consider
res et signa esse subiectum huius scientiae; quidam autem totum this condition state that things and signs are the subject of this science;
Christum, idest caput et membra; eo quod quidquid in hac scientia some state that the subject is Christ, that is, the head and the members;
traditur, ad hoc reduci videtur. Secunda comparatio est, quod subiecti because whatever is passed on in this science seems to be reduced to this.
cognitio principaliter attenditur in scientia. Unde, quia ista scientia The second comparison is that in a science one is principally interested in
principaliter est ad cognitionem Dei, posuerunt Deum esse subjectum the cognition of the subject. Hence, because this science is principle for
eius. Tertia comparatio est, quod per subjectum distinguitur scientia ab the knowledge of God, they state that God is the subject of this science.
omnibus aliis; quia secantur scientiae quemadmodum et res, ut dicitur in The third comparison is that one science is distinguished from all others
3 De Anima; et secundum hanc considerationem, posuerunt quidam, by its subject; because, as it is said in 3 On the Soul, the sciences are
credibile esse subiectum huius scientiae. Haec enim scientia in hoc ab divided in the same way as things; and according to this consideration,
omnibus aliis differt, quia per inspirationem fidei procedit. Quidam some state that the subject of this science is that which is a matter of
autem opera restaurationis, eo quod tota scientia ista ad consequendum belief. For this science differs from all others, because it procedes by the
restaurationis effectum ordinatur. Si autem volumus invenire subiectum inspiration of faith. Some think that the subject of this science are the
quod haec omnia comprehendat, possumus dicere quod ens divinum works of restoration, because this entire science is ordered to achieve the
cognoscibile per inspirationem est subiectum huius scientiae. Omnia effect of restoration. However, if we wish to find the subject that
enim quae in hac scientia considerantur, sunt aut Deus, aut ea quae ex comprises all this things, we can say that Divine Being as knowable by
Deo et ad Deum sunt, inquantum huiusmodi: sicut etiam medicus inspiration is the subect of this science. All the things that are considered
considerat signa et causas et multa huiusmodi, inquantum sunt sana, idest in this science are either God, or the things that are from God and to God
ad sanitatem aliquo modo relata. Unde quanto aliquid magis accedit ad as such; just as a doctor considers signs and causas and many things of
veram rationem divinitatis, principalius consideratur in hac scientia. this sort insofar as they are healthy, that is, in someway related to health.
Hence the more closer somethin comes to true knowledge of divinity, the
more principally is it considered in this science.
Ad primum ergo dicendum, quod Deus non est subiectum, nisi sicut To the first objection, it should be said that God is not the subject, except
principaliter intentum, et sub cius ratione omnia quae sunt in scientia, as that which is principally intended, and under whose meaning one
considerantur. Quod autem obiicitur in contrarium, quod forma simplex considers all things that are within the science. What is objected to the
non potest esse subiectum, dicimus, quod verum est accidentis: contrary, that a simple form cnanot be the subject, we say that the true is
nihilominus tamen potest esse subiectum praedicati in propositione; et of an accident: nevertheless the true can be the subject of a predicate in a
omne tale potest esse subiectum in scientia, dummodo illud praedicatum proposition; and every such things can be the subject in a science, so long
de eo probari possit. as the predicate can be proved of it.
Ad aliud dicendum, quod opera restaurationis non sunt proprie subiectum To another objection, it is to be said, that the works of restoration are not
huius scientiae, nisi inquantum omnia quae in hac scientia dicuntur, ad properly the subject of science, except insofar as all the things that are
restaurationem nostram quodammodo ordinantur. said in this science are in some way ordered to our restoration.
Ad aliud dicendum, quod res et signa communiter accepta, non sunt To another objection, it is to be said, that commonly accepted things and
subiectum huius scientiae, sed inquantum sunt quaedam divina. signs are not as such the subject of this science, but insofar as some are
divine.
Utrum modus procedendi sit artificialis. Whether the way of proceeding is artificial
Ad quintum sic proceditur. Videtur quod modus procedendi non sit So we proceed to the fifth article. It seems that the way of proceding is
artificialis. Nobilissimae enim scientiae debet esse nobilissimus modus. not artificial. The most noble sciences should have the most noble way
Sed quanto magis modus est artificialis, tanto nobilior est. Ergo, cum (procedure). But the more artificial a way (procedure) is, the more noble
haec scientia sit nobilissima, modus ejus debet esse artificialissimus. it is. Therefore, since this science is the nobles, its method should be the
most artificial. (translator's note: "artificial" should not be taken to mean
"inauthentic", but probably as "skilfull", "a matter of artful skill".
Lacking the "artful skill" to come up with an appropriate adjective, the
translator leaves it stand!)
Praeterea, modus scientiae debet ipsi scientiae proportionari. Sed ista Furthermore, the method of a science should be proportioned to the
scientia maxime est una, ut probatum est. Ergo et modus ejus debet esse science itself. But this science is one to the greatest degree, as has been
maxime unicus. Cujus contrarium videtur, cum quandoque comminando, proved. Therefore its method should also be unified to the greatest
quandoque praecipiendo, quandoque aliis modis procedat. degree. It seems to be the opposite, since it procedes sometimes by
making threats, sometimes by giving precepts, and sometimes by other
methods.
Praeterea, scientiarum maxime differentium non debet esse unus modus. Therefore, there should not be one method for sciences which are
Sed poetica, quae minimum continet veritatis, maxime differt ab ista different to the greatest degree. But the poetic (art), which contains the
scientia, quae est verissima. Ergo, cum illa procedat per metaphoricas least amount of truth, differs to the greatest degree from this science,
locutiones, modus hujus scientiae non debet esse talis. which is the most true. Therefore, since it (theology) procedes by
metaphorical sayings, the method of this science should not such as it is.
Praeterea, Ambrosius: Tolle argumenta ubi fides quaeritur. Sed in sacra Furthermore, Saint Ambrose says: Remove arguments where faith is
scientia maxime quaeritur fides. Ergo modus ejus nullo modo debet esse sought. But in the sacred science faith is sought in the greatest degree.
argumentativus. Therefore its method should not in any way be argumentative.
Contra, 1 Pet. 3, 15: Parati semper ad satisfactionem omni poscenti vos On the contrary, 1 Peter 3, 15: Always (be) prepared to satisfy all who ask

rationem de ea, quae in vobis est, spe. Hoc autem sine argumentis fieri you for the reason of the faith that is in you. But this cannot be done
non valet. Ergo debet quandoque argumentis uti. without the use of arguments. Therefore we should sometimes use
arguments.
Idem habetur ex hoc quod dicitur Tit. 1, 9: ut potens sit exhortari in The same point is made in what we read in Paul's epistle to Titus 1, 9: so
doctrina sana et eos qui contradicunt, arguere. that he may be able to exhort in sane doctrine and argue against those
who contradict.
Respondeo dicendum, quod modus cujusque scientiae debet inquiri I answer saying, that we should sheek the method of any science
secundum conditiones materiae, ut dicit Boetius, et philosophus. according to the conditions of the matter (the subjectmatter), as Boethius
Principia autem hujus scientiae sunt per revelationem accepta; et ideo and the philosopher (Aristotle) say. The principles of this science are
modus accipiendi ipsa principia debet esse revelativus ex parte accepted by revelation, and so the method for accepting this principles is
infundentis, ut in revelationibus prophetarum, et orativus ex parte by revelation on the part of the one who pours it forth into us, as in the
recipientis, ut patet in Psalmis. revelations of the prophets, and it is by prayer on the part of the one who
receives, as it appears in the Psalms.
Sed quia, praeter lumen infusum, oportet quod habitus fidei distinguatur But since, apart from the infused light, the habit of faith should be
ad determinata credibilia ex doctrina praedicantis, secundum quod dicitur distinguised to determined matters of faith from the teaching of the
Rom. 10, 14: Quomodo credent ei quem non audierunt? Sicut etiam preacher, accordign to what we read in Paul's letter to the Romans, 10,
intellectus principiorum naturaliter insitorum determinatur per sensibilia 14: How shall they believe him whom they have not heard?, so also the
accepta, veritas autem praedicantis per miracula confirmatur, ut dicitur understanding of principles that are naturally within us is determined by
Marc. ult. 20: Illi autem profecti praedicaverunt ubique, Domino the sensible things we receive, but the truth of the preacher is confirmed
cooperante et sermonem confirmante sequentibus signis; oportet etiam by miracles, as it says in the Gospel of Mark, last chapter, v. 20: They
quod modus istius scientiae sit narrativus signorum, quae ad went forth and preached everywhere, with the help of God who confirmed
confirmationem fidei faciunt: et, quia etiam ista principia non sunt their words with the following signs: the method of this science must be
proportionata humanae rationi secundum statum viae, quae ex to narrate the signs that they performed for the confirmation of faith: and,
sensibilibus consuevit accipere, ideo oportet ut ad eorum cognitionem per because these principles are not proportioned to the human reason
sensibilium similitudines manuducatur: unde oportet modum istius according to the state of the way (the state of the wayfarer this earthly
scientiae esse metaphoricum, sive symbolicum, vel parabolicum. life), where we usually receive these principles from sensible things,
therefore one should be led by hand to the knowledge of these principles
by likenesses of sensible things: hence the mode of this science should be
metaphorical, that is, symbolic, or parabolic.
Ex istis autem principiis ad tria proceditur in sacra scriptura: scilicet ad From this principles we make our way to three things in Sacred Scripture:
destructionem errorum, quod sine argumentis fieri non potest; et ideo namely to the destruction of errors, which could not be done without
oportet modum hujus scientiae esse quandoque argumentativum, tum per arguments; and therefore the method of this science should sometimes be
auctoritates, tum etiam per rationes et similitudines naturales. Proceditur argumentative, sometimes by resorting to authorities, sometimes also be
etiam ad instructionem morum: unde quantum ad hoc modus ejus debet reasons and natural likenesses. It also procedes to the instruction of moral
esse praeceptivus, sicut in lege; comminatorius et promissivus, ut in actions: and with respect to this its method should be of giving precepts,
prophetis; et narrativus exemplorum, ut in historialibus. as in the Law; threatening and promising, as in the Prophets: and
narrating examples, in the historical passages.
Proceditur tertio ad contemplationem veritatis in quaestionibus sacrae Third, it proceeds to the contemplation of truth in questions of Sacred
scripturae; et ad hoc oportet modum etiam esse argumentativum, quod Scripture; and to this purpose the method should be that of arguments,
praecipue servatur in originalibus sanctorum et in isto libro, qui quasi ex which is observed in the original writings of the saints and in this book,
ipsis conflatur. Et secundum hoc etiam potest accipi quadrupliciter which is like a compilation of them. (translator's note: the Sentences of
modus exponendi sacram scripturam: quia secundum quod accipitur ipsa Peter Lombard was a compilation of the sayings of the Church Fathers
veritas fidei, est sensus historicus: secundum autem quod ex eis arranged according to subject matter, widely used at the time.) In this
proceditur ad instructionem morum, est sensus moralis; secundum autem respect, we can accept a fourfold method for expounding upon Sacred
quod proceditur ad contemplationem veritatis eorum quae sunt viae, est Scripture: the historical sense is according as the truth itself of faith is
sensus allegoricus; et secundum quod proceditur ad contemplationem accepted: as it procedes from these to the instruction of moral actions, we
veritatis eorum quae sunt patriae, est sensus anagogicus. Ad have the moral sense; the anagogical sense is as it procedes to the
destructionem autem errorum non proceditur nisi per sensum litteralem, contemplation of the truth about things that are in the fatherland (this
eo quod alii sensus sunt per similitudines accepti et ex similitudinariis refers to heaven our true fatherland translator's note). To the
locutionibus non potest sumi argumentatio; unde et Dionysius dicit (in destruction of errors the only way to procede is by the literal sense, since
Epistola ad Titum, in princip.) quod symbolica theologia non est all the other senses are by likenesses that we receive and we cannot
argumentativa. derive any argumentation from sayings that are based on likenesses;
hence Dionysius also says (in Epistola ad Titum, in princip.), that
symbolic theology is not argumentative.
Ad primum ergo dicendum, quod modus artificialis dicitur qui competit In response to the first objection, we say, that a method is called artificial
materiae; unde modus qui est artificialis in geometria, non est artificialis as it is suitable to the subjectmatter; hence the method that is artificial in
in ethica: et secundum hoc modus hujus scientiae maxime artificialis est, geometry is not artificial in ethics; and accordingly the method of this
quia maxime conveniens materiae. science is artificial to the greatest degree, because it is most suitable to
the subjectmatter
Ad secundum dicendum, quod quamvis ista scientia una sit, tamen de To the second objection, I say that although this science is one, it still
multis est et ad multa valet, secundum quae oportet modos ejus concerns many things and makes points about many things, and with
multiplicari, ut jam patuit. respect to these things it must have many methods, as has already become
apparent.
Ad tertium dicendum, quod poetica scientia est de his quae propter To the third objection, I say that the poetic science concerns things that
defectum veritatis non possunt a ratione capi; unde oportet quod quasi cannot be grasped by reason because of a shortage of truth; hence the
quibusdam similitudinibus ratio seducatur: theologia autem est de his reason must be seduced by certain likenesses; theology, however, is about
quae sunt supra rationem; et ideo modus symbolicus utrique communis things that are above our reason; and so the symbolic mode is common to
est, cum neutra rationi proportionetur. both, since neither is proportioned to our reason.

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Excerpts from Thomas' Commentary on The Sentences of Peter

Calumniae, quae est occulta et particularis impugnatio; contradictioni, Calumny, which is a hidden and particular attack; contradiction, which is

Contra, 3 Esdrae, 4, 39: Omnes benignantur in operibus eius. Ergo etc.. On the contrary, 3 Esdras, 4, 39: All benefit in his works. Therefore etc..

Pruriginem, idest inordinatum desiderium nova audiendi, sicut pruritus Itching desire, that is, an inordinate desire to hear new things, just as an

Praeterea, quaecumquae naturali intellectu possunt cognosci ex Furthermore, all things whatsoever can be known by our natural intellect by

Ad primum ergo dicendum, quod quamvis philosophia determinet de In response to the first objection it should be said that, although philosophy

Et, cum habitus speculativi sint tres, secundum philosophum,

Inferiores autem scientiae, quae superioribus subalternantur, non sunt ex The lower sciences, however, which are subalternate to the higher ones,

Contra, 1 Pet. 3, 15: Parati semper ad satisfactionem omni poscenti vos On the contrary, 1 Peter 3, 15: Always (be) prepared to satisfy all who ask

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