Summa Theologica?

[Number 81]

Has anyone read it? I felt like reading it for the long bus rides to school and for something to read other than the tons of novels they give us to read in english. Would I be able to understand it? I've heard that it is pretty complex.

 

[Servus Iesu]

Has anyone read it? I felt like reading it for the long bus rides to school and for something to read other than the tons of novels they give us to read in english. Would I be able to understand it? I've heard that it is pretty complex.

The Summa Theologica isn't something your going to sit down and read cover from cover. And for much of it you will probably need a mentor of sorts to explain it.

 

[Letalis]

I own it, though I don't really "read" it in the way you're suggesting; it's done in Q&A format. It's more of an encyclopedia of sorts - a compendium of Catholic theology.

 

[Servus Iesu]

I own it, though I don't really "read" it in the way you're suggesting; it's done in Q&A format. It's more of an encyclopedia of sorts - a compendium of Catholic theology.

The way I read the Summa, is when a question suddenly occurs to me -like "I wonder if Jesus would have become Incarnate had Adam not sinned?" or "Can the fomas peccati trully be thought to have the character of law?" then I look it up in the Summa and let the Magister open to me the truths of Roman Catholicism.

 

[Filia Mariae]

The entire Summa is going to cost you a pretty penny. Its not really the kind of this you read cover to cover. Also, you'll probably need someone to explain the structure of Thomas' question/answer format or it will take you forever to understand what he himself actually thinks.

​

 

[Servus Iesu]

Exhibit A: Why you will not be able to sit down and read the Summa like a novel.

Chew on that for awhile.

 

[Carrye]

The Summa Theologica isn't something your going to sit down and read cover from cover. And for much of it you will probably need a mentor of sorts to explain it.

Right. Thomas wrote it as a teaching tool to be used by Dominican novices. Also, keep in mind that this is not a "finished" product. Thomas died before that could happen.

Here's a "quick" way to read Summa articles:

1) Read the question.
2) Read the 'sed contra' (on the contrary).
3) Read the objection
4) Read the reply to objection - same number as the objection you just read (1:1, 2:2, 3:3, etc.)
4a) Repeat steps 3 and 4 for each objection.

Questions will be labeled (or cited):

ST III, 72.1

ST = Summa Theologica/Summa Theologiae
III = part of the Summa - I, I/II, II, III, Supplement
72 = question #
1= article

Now you try . . .
Whether confirmation is a sacrament?


Objection 1. It seems that Confirmation is not a sacrament. For sacraments derive their efficacy from the Divine institution, as stated above (64, 2). But we read nowhere of Confirmation being instituted by Christ. Therefore it is not a sacrament.
Objection 2. Further, the sacraments of the New Law were foreshadowed in the Old Law; thus the Apostle says (1 Corinthians 10:2-4), that "all in Moses were baptized, in the cloud and in the sea; and did all eat the same spiritual food, and all drank the same spiritual drink." But Confirmation was not foreshadowed in the old Testament. Therefore it is not a sacrament.
Objection 3. Further, the sacraments are ordained unto man's salvation. But man can be saved without Confirmation: since children that are baptized, who die before being confirmed, are saved. Therefore Confirmation is not a sacrament.
Objection 4. Further, by all the sacraments of the Church, man is conformed to Christ, Who is the Author of the sacraments. But man cannot be conformed to Christ by Confirmation, since we read nowhere of Christ being confirmed.
On the contrary, Pope Melchiades wrote to the bishops of Spain: "Concerning the point on which you sought to be informed, i.e. whether the imposition of the bishop's hand were a greater sacrament than Baptism, know that each is a great sacrament."
I answer that, The sacraments of the New Law are ordained unto special effects of grace: and therefore where there is a special effect of grace, there we find a special sacrament ordained for the purpose. But since sensible and material things bear a likeness to things spiritual and intelligible, from what occurs in the life of the body, we can perceive that which is special to the spiritual life. Now it is evident that in the life of the body a certain special perfection consists in man's attaining to the perfect age, and being able to perform the perfect actions of a man: hence the Apostle says (1 Corinthians 13:11): "When I became a man, I put away the things of a child." And thence it is that besides the movement of generation whereby man receives life of the body, there is the movement of growth, whereby man is brought to the perfect age. So therefore does man receive spiritual life in Baptism, which is a spiritual regeneration: while in Confirmation man arrives at the perfect age, as it were, of the spiritual life. Hence Pope Melchiades says: "The Holy Ghost, Who comes down on the waters of Baptism bearing salvation in His flight, bestows at the font, the fulness of innocence; but in Confirmation He confers an increase of grace. In Baptism we are born again unto life; after Baptism we are strengthened." And therefore it is evident that Confirmation is a special sacrament.
Reply to Objection 1. Concerning the institution of this sacrament there are three opinions. Some (Alexander of Hales, Summa Theol. P. IV, Q. IX; St. Bonaventure, Sent. iv, D, 7) have maintained that this sacrament was instituted neither by Christ, nor by the apostles; but later in the course of time by one of the councils. Others (Pierre de Tarentaise, Sent. iv, D, 7) held that it was instituted by the apostles. But this cannot be admitted; since the institution of a new sacrament belongs to the power of excellence, which belongs to Christ alone.
And therefore we must say that Christ instituted this sacrament not by bestowing, but by promising it, according to Jn. 16:7: "If I go not, the Paraclete will not come to you, but if I go, I will send Him to you." And this was because in this sacrament the fulness of the Holy Ghost is bestowed, which was not to be given before Christ's Resurrection and Ascension; according to Jn. 7:39: "As yet the Spirit was not given, because Jesus was not yet glorified."
Reply to Objection 2. Confirmation is the sacrament of the fulness of grace: wherefore there could be nothing corresponding to it in the Old Law, since "the Law brought nothing to perfection" (Hebrews 7:19).
Reply to Objection 3. As stated above (65, 4), all the sacraments are in some way necessary for salvation: but some, so that there is no salvation without them; some as conducing to the perfection of salvation; and thus it is that Confirmation is necessary for salvation: although salvation is possible without it, provided it be not omitted out of contempt. Reply to Objection 4. Those who receive Confirmation, which is the sacrament of the fulness of grace, are conformed to Christ, inasmuch as from the very first instant of His conception He was "full of grace and truth" (John 1:14). This fulness was made known at His Baptism, when "the Holy Ghost descended in a bodily shape . . . upon Him" (Luke 3:22). Hence (Luke 4:1) it is written that "Jesus being full of the Holy Ghost, returned from the Jordan." Nor was it fitting to Christ's dignity, that He, Who is the Author of the sacraments, should receive the fulness of grace from a sacrament.

 

[Letalis]

The way I read the Summa, is when a question suddenly occurs to me -like "I wonder if Jesus would have become Incarnate had Adam not sinned?" or "Can the fomas peccati trully be thought to have the character of law?" then I look it up in the Summa and let the Magister open to me the truths of Roman Catholicism.

Same - I often find these questions come up in various discussions, and I like to have it around to answer them.

I'd also recommend his Summa Contra Gentiles, which is similar to the Summa Theologiae, but smaller. It also answers some things that the Summa Theologiae omitted or was vague about, such as with impassibility.

I found this site that containts a somewhat abridged version of the Summa Contra Gentiles a couple of months ago. It's very easy to navigate.

http://www2.nd.edu/Departments//Maritain/etext/gc.htm

 

[TomUK]

If you read philosophy then you're going to read it in a similar sort of way.

 

[BillH]

The entire Summa is going to cost you a pretty penny. Its not really the kind of this you read cover to cover. Also, you'll probably need someone to explain the structure of Thomas' question/answer format or it will take you forever to understand what he himself actually thinks.​

Indeed. I bought the 5-volume translation put out by the English Dominicans a few years ago... and have kind of been wondering why ever since.

If you want to get a good feel for it, Penguin Books put out a "Selected Writings" edition of Aquinas in paperback that covers some of the more interesting parts of the Summa.

 

[Letalis]

I actually bought my first copy used from the Great Books of the Western World series. I think I spent a total of $20. I didn't like the translation very much (it was very old English and somewhat inaccurate) so I bought the more expensive set. If you're not sure whether it will be worth the money, I suggest you buy it used first. I personally think it is worth it. I love it.

 

[Number 81]

Ok, now I'm sorry I asked.
Is there any other religious literature that would be good to read?

 

[Carrye]

Ok, now I'm sorry I asked.
Is there any other religious literature that would be good to read?

Don't be sorry you asked. The Summa is a classic, and definitely has its place. You just may not be ready to dig into that yet.

What kind of "religious literature" did you have in mind? What are you interested in?

 

[Number 81]

Anything really, I was thinking of Theology of the Body, but is that something a teen would be able to understand?

 

[Carrye]

Anything really, I was thinking of Theology of the Body, but is that something a teen would be able to understand?

I would start with Familiaris Consortio and Humanae Vitae. If all goes well, then you can progress into a few deeper things. Theology of the Body, as written by JPG, is rather technical. Very interesting. But you need some background.

Let me know if you need other things, or if you have questions about FC and HV.

 

[Servus Iesu]

Anything really, I was thinking of Theology of the Body, but is that something a teen would be able to understand?

How about St. Augustine's Confessions?

 

[Letalis]

How about St. Augustine's Confessions?

I'm so glad you recommended this. I agree with Servus. His City of God is amazing as well, though you should probably start on the Confessions. Make sure to find an accurate and up-to-date translation.

 

[Filia Mariae]

How about St. Augustine's Confessions?

I second this suggestion. I would also recommend St. Francis de Sales' Introduction to the Devout Life and St. Therese's Story of a Soul.
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[Number 81]

Hm, I guess I'll try the Confessions of St. Agustine, does anyone know a good translation of it?

 

[chilehed]

I've got a copy of the Summa Contra Gentiles, and it's not light reading by any stretch of the imagination. I've been told that it's easier in Latin, but the translations into English compound a weighty subject with arduous syntax. I have to study almost every sentence for five or ten minutes in order to understand it, and I usually end up with a headache in fifteen or twenty minutes.

But it's an INCREDIBLE work, St. Thomas' discussions on the nature of God are mind-boggling and every Christian should read it IM(NS)HO. You may want to find one of Peter Kreeft's compendiums ("The Summa of the Summa" or some such), I've heard he does a good job of making it more accessible.

The Theology of the Body is a must-read as well, but as has been said already the original texts are very dense. Look for "The Theology of the Body for Beginners".