of Body and Soul 77. Of Those Things Which Belong to the Powers of the Soul in General 78. Of the Specific Powers of the Soul 79. Of the Intellectual Powers 80. Of the Appetitive Powers in General 81. Of the Power of Sensuality 82. Of the Will 83. Of Free-Will 84. How the Soul While United to the Body Understands Corporeal Things Beneath It 85. Of the Mode and Order of Understanding 86. What Our Intellect Knows in Material Things 87. How the Intellectual Soul Knows Itself and All Within Itself 88. How the Human Soul Knows What Is Above Itself 89. Of the Knowledge of the Separated Soul 90. Of the First Production of Man's Soul 91. The Production of the First Man's Body 92. The Production of the Woman 93. The End or Term of the Production of Man 94. Of the State and Condition of the First Man as Regards His Intellect 95. Of Things Pertaining to the First Man's Will—Namely, Grace and Righteousness 96. Of the Mastership Belonging to Man in the State of Innocence 97. Of the Preservation of the Individual in the Primitive State 98. Of the Preservation of the Species 99. Of the Condition of the Offspring As to the Body 100. Of the Condition of the Offspring As Regards Righteousness 101. Of the Condition of the Offspring As Regards Knowledge 102. Of Man's Abode, Which Is Paradise

TREATISE ON THE DIVINE GOVERNMENT

103. Of the Government of Things in General 104. The Special Effects of the Divine Government 105. Of the Change of Creatures by God 106. How One Creature Moves Another 107. The Speech of the Angels 108. Of the Angelic Degrees of Hierarchies and Orders 109. The Ordering of the Bad Angels 110. How Angels Act on Bodies 111. The Action of the Angels on Man 112. The Mission of the Angels 113. Of the Guardianship of the Good Angels 114. Of the Assaults of the Demons 115. Of the Action of the Corporeal Creature 116. On Fate 117. Of Things Pertaining to the Action of Man 118. Of the Production of Man from Man As to the Soul 119. Of the Propagation of Man As to the Body _______________________

PROLOGUE

Because the Master of Catholic Truth ought not only to teach the proficient, but also to instruct beginners (according to the Apostle: As Unto Little Ones in Christ, I Gave You Milk to Drink, Not Meat— 1 Cor. iii. 1, 2)—we purpose in this book to treat of whatever belongs to the Christian Religion, in such a way as may tend to the instruction of beginners. We have considered that students in this Science have not seldom been hampered by what they have found written by other authors, partly on account of the multiplication of useless questions, articles, and arguments; partly also because those things that are needful for them to know are not taught according to the order of the subject-matter, but according as the plan of the book might require, or the occasion of the argument offer; partly, too, because frequent repetition brought weariness and confusion to the minds of the readers.

Endeavoring to avoid these and other like faults, we shall try, by God's help, to set forth whatever is included in this Sacred Science as briefly and clearly as the matter itself may allow. _______________________

SUMMA THEOLOGICA

FIRST PART ["I," "Prima Pars"] _______________________

QUESTION 1

THE NATURE AND EXTENT OF SACRED DOCTRINE (in Ten Articles)

To place our purpose within proper limits, we first endeavor to investigate the nature and extent of this sacred doctrine. Concerning this there are ten points of inquiry:

(1) Whether it is necessary?

(2) Whether it is a science?

(3) Whether it is one or many?

(4) Whether it is speculative or practical?

(5) How it is compared with other sciences?

(6) Whether it is the same as wisdom?

(7) Whether God is its subject-matter?

(8) Whether it is a matter of argument?

(9) Whether it rightly employs metaphors and similes?

(10) Whether the Sacred Scripture of this doctrine may be expounded in different senses? _______________________

FIRST ARTICLE [I, Q. 1, Art. 1]

Whether, besides Philosophy, any Further Doctrine Is Required?

Objection 1: It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: "Seek not the things that are too high for thee" (Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous.

Obj. 2: Further, knowledge can be concerned only with being, for nothing can be known, save what is true; and all that is, is true. But everything that is, is treated of in philosophical science—even God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge.

On the contrary, It is written (2 Tim. 3:16): "All Scripture inspired of God is profitable to teach, to reprove, to correct, to instruct in justice." Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of God.

I answer that, It was necessary for man's salvation that there should be a knowledge revealed by God besides philosophical science built up by human reason. Firstly, indeed, because man is directed to God, as to an end that surpasses the grasp of his reason: "The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee" (Isa. 66:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation.

Reply Obj. 1: Although those things which are beyond man's knowledge may not be sought for by man through his reason, nevertheless, once they are revealed by God, they must be accepted by faith. Hence the sacred text continues, "For many things are shown to thee above the understanding of man" (Ecclus. 3:25). And in this, the sacred science consists.

Reply Obj. 2: Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e. abstracting from matter), but the physicist by means of matter itself. Hence there is no reason why those things which may be learned from philosophical science, so far as they can be known by natural reason, may not also be taught us by another science so far as they fall within revelation. Hence theology included in sacred doctrine differs in kind from that theology which is part of philosophy.