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Summa Theologica, Volume 5 (Part III, Second Section & Supplement)
The Summa Theologica is the best-known work of Italian philosopher, scholar, and Dominican friar SAINT THOMAS AQUINAS (1225 1274), widely considered the Catholic Church s greatest theologian. Famously consulted (immediately after the Bible) on religious questions at the Council of Trent, Aquinas s masterpiece has been considered a summary of official Church philosophy ever since. Aquinas considers approximately 10,000 questions on Church doctrine covering the roles and nature of God, man, and Jesus, then lays out objections to Church teachings and systematically confronts each, using Biblical verses, theologians, and philosophers to bolster his arguments. In Volume V, Aquinas addresses: penance, contrition, and confession excommunication matrimony and divorce slavery judgment purgatory and much more This massive work of scholarship, spanning five volumes, addresses just about every possible query or argument that any believer or atheist could have, and remains essential, more than seven hundred years after it was written, for clergy, religious historians, and serious students of Catholic thought.
- GenresReligionPhilosophy
636 pages, Paperback
Published January 1, 2013
About the author
Thomas Aquinas
2,783 books1,197 followersPhilosophy of Saint Thomas Aquinas, a Dominican friar and theologian of Italy and the most influential thinker of the medieval period, combined doctrine of Aristotle and elements of Neoplatonism, a system that Plotinus and his successors developed and based on that of Plato, within a context of Christian thought; his works include the
Summa contra gentiles
(1259-1264) and the
Summa theologiae
or theologica (1266-1273).
Saint Albertus Magnus taught Saint Thomas Aquinas.
People ably note this priest, sometimes styled of Aquin or Aquino, as a scholastic. The Roman Catholic tradition honors him as a "doctor of the Church."
Aquinas lived at a critical juncture of western culture when the arrival of the Aristotelian corpus in Latin translation reopened the question of the relation between faith and reason, calling into question the modus vivendi that obtained for centuries. This crisis flared just as people founded universities. Thomas after early studies at Montecassino moved to the University of Naples, where he met members of the new Dominican order. At Naples too, Thomas first extended contact with the new learning. He joined the Dominican order and then went north to study with Albertus Magnus, author of a paraphrase of the Aristotelian corpus. Thomas completed his studies at the University of Paris, formed out the monastic schools on the left bank and the cathedral school at Notre Dame. In two stints as a regent master, Thomas defended the mendicant orders and of greater historical importance countered both the interpretations of Averroës of Aristotle and the Franciscan tendency to reject Greek philosophy. The result, a new modus vivendi between faith and philosophy, survived until the rise of the new physics. The Catholic Church over the centuries regularly and consistently reaffirmed the central importance of work of Thomas for understanding its teachings concerning the Christian revelation, and his close textual commentaries on Aristotle represent a cultural resource, now receiving increased recognition.
Saint Albertus Magnus taught Saint Thomas Aquinas.
People ably note this priest, sometimes styled of Aquin or Aquino, as a scholastic. The Roman Catholic tradition honors him as a "doctor of the Church."
Aquinas lived at a critical juncture of western culture when the arrival of the Aristotelian corpus in Latin translation reopened the question of the relation between faith and reason, calling into question the modus vivendi that obtained for centuries. This crisis flared just as people founded universities. Thomas after early studies at Montecassino moved to the University of Naples, where he met members of the new Dominican order. At Naples too, Thomas first extended contact with the new learning. He joined the Dominican order and then went north to study with Albertus Magnus, author of a paraphrase of the Aristotelian corpus. Thomas completed his studies at the University of Paris, formed out the monastic schools on the left bank and the cathedral school at Notre Dame. In two stints as a regent master, Thomas defended the mendicant orders and of greater historical importance countered both the interpretations of Averroës of Aristotle and the Franciscan tendency to reject Greek philosophy. The result, a new modus vivendi between faith and philosophy, survived until the rise of the new physics. The Catholic Church over the centuries regularly and consistently reaffirmed the central importance of work of Thomas for understanding its teachings concerning the Christian revelation, and his close textual commentaries on Aristotle represent a cultural resource, now receiving increased recognition.
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December 16, 2025
Just a few of my notes:
1. St. Isidore’s definition of Contrition
“Another definition is given by Isidore (De Sum. Bono ii, 12) as follows: "Contrition is a tearful sorrow and humility of mind, arising from remembrance of sin and fear of the Judgment.’” Q1, A1
2. Confessing sins by an interpreter or by writing is permissible in case of absolute necessity.
“It is enough for one who is ignorant of a language, to confess by writing, or by signs, or by an interpreter, because a man is not bound to do more than he can … whereas the act of confession is from within and is performed by ourselves, so that when we cannot confess in one way, we must confess as we can.” Q9, A3
3. Of the Conditions requisite for Confession:
“Simple, humble, pure, faithful, frequent, undisguised, discreet, voluntary, shamefaced, entire, secret, tearful, not delayed, courageously accusing, ready to obey.” Q9, A4
4. On Alms, Prayer, and Fasting
“Whatever relates to affliction of the body is all referred to fasting, and whatever is spent for the benefit of one's neighbor is a kind of alms, and whatever act of worship is given to God becomes a kind of prayer, so that even one work can be satisfactory in several ways.” Q15, A3
5. The Power to Loose and Bind is predicated on Jurisdiction
“And since every grace and remission in a mystical body comes to it from its head, it seems that it is essentially the same power whereby a priest can consecrate, and whereby he can loose and bind, if he has jurisdiction, and that there is only a logical difference, according as it is referred to different effects, …. And because the character of the priestly order is nothing else than the power of exercising that act to which the priestly order is chiefly ordained (if we maintain that it is the same as a spiritual power), therefore the character, the power of consecrating, and the power of the keys are one and the same essentially, but differ logically.
6. Of the Two Keys in Confession
“Accordingly we may distinguish two keys, the first of which regards the judgment about the worthiness of the person to be absolved, while the other regards the absolution.
These two keys are distinct, not in the essence of authority, since both belong to the minister by virtue of his office, but in comparison with their respective acts, one of which presupposes the other.” Q17, A3
7. On the Subjection of Women
“According to the Apostle (1 Timothy 2:11; Titus 2:5), woman is in a state of subjection: wherefore she can have no spiritual jurisdiction, since the Philosopher also says (Ethic. viii) that it is a corruption of public life when the government comes into the hands of a woman. Consequently a woman has neither the key of order nor the key of jurisdiction. Nevertheless a certain use of the keys is allowed to women, such as the right to correct other women who are under them, on account of the danger that might threaten if men were to dwell under the same roof.” Q19, A3
8. To Hear Confessions you must be Sent
“For since the use of the keys requires in the user authority over the person on whom they are used, as stated above (Supplement:17:2 ad 2), the proper matter on whom one can exercise the use of the keys is a man under one's authority. And since it is by appointment of the Church that one man has authority over another, so a man may be deprived of his authority over another by his ecclesiastical superiors. Consequently, since the Church deprives heretics, schismatics and the like, by withdrawing their subjects from them either altogether or in some respect, in so far as they are thus deprived, they cannot have the use of the keys.” Q19, A6
9. The Pope has Supreme Authority over All, Collectively and Individually
“That which has to do with singular matters is not equally in the power of all. Thus, even as besides the general principles of medicine, it is necessary to have physicians, who adapt those general principles to individual patients or diseases, according to their various requirements, so in every kingdom, besides that one who proclaims the universal precepts of law, there is need for others to adapt those precepts to individual cases, according as each case demands. For this reason, in the heavenly hierarchy also, under the Powers who rule indiscriminately, a place is given to the Principalities, who are appointed to individual kingdoms, and to the Angels who are given charge over individual men, as we have explained above (I:113:1; I:113:2). Consequently there should be a like order of authority in the Church Militant, so that an indiscriminate authority over all should be vested in one individual, and that there should be others under him, having distinct authority over various people. Now the use of the keys implies a certain power to exercise authority, whereby the one on whom the keys are used, becomes the proper matter of that act. Therefore he that has power over all indiscriminately, can use the keys on all, whereas those who have received authority over distinct persons, cannot use the keys on everyone, but only on those over whom they are appointed, except in cases of necessity, when the sacraments should be refused to no one.” Q20, A1
10. Both Order and Jurisdiction are needed for Valid Confession
“A twofold power is required in order to absolve from sins, namely, power of order and power of jurisdiction. The former power is equally in all priests, but not the latter.” Q20, A1
11. Definition of the 5 Things of which Excommunicates are Deprived, and against the notion of Praying with Heretics
“These different manners of communion are signified in the verse which declares that those who are excommunicate are deprived of— ‘os, orare, vale, communio, mensa.’ ‘Os,’ i.e. we must not give them tokens of goodwill; ‘orare,’ i.e. we must not pray with them; ‘vale,’ we must not give them marks of respect; ‘communio,’ i.e. we must not communicate with them in the sacraments; ‘mensa,’ i.e. we must not take meals with them. Accordingly the above definition includes privation of the sacraments in the words as to the fruit,’ and from partaking together with the faithful in spiritual things, in the words, ‘and the general prayers of the Church.’ Another definition is given which expresses the privation of both kinds of acts, and is as follows: ‘Excommunication is the privation of all lawful communion with the faithful.’” Q21, A1
12. On Incurring Excommunication by Communion with the Excommunicated
“A person may incur excommunication in two ways. First, so that the excommunication includes both himself and whosoever communicates with him: and then, without any doubt, whoever communicates with him, incurs a major excommunication. Secondly, so that the excommunication is simply pronounced on him; and then a man may communicate with him either in his crime, by counsel, help or favor, in which case again he incurs the major excommunication, or he may communicate with him in other things by speaking to him, greeting him, or eating with him, in which case he incurs the minor excommunication.” Q23, A2
13. There is no Authority in a Church which preaches Error
“… Augustine states (Ep. ad Hieron. lxxviii), ‘if any error were discovered in Holy Writ, the authority of Holy Writ would perish.’ In like manner, if any error were to be found in the Church's preaching, her doctrine would have no authority in settling questions of faith.” Q25, A2
14. Extreme Unction is reserved only for those on the Brink of Death
“This sacrament is the last remedy that the Church can give, since it is an immediate preparation for glory. Therefore it ought to be given to those only, who are so sick as to be in a state of departure from this life, through their sickness being of such a nature as to cause death, the danger of which is to be feared.” Q32, A2
15. The Anointing of the 5 Senses is essential to the Sacrament of Extreme Unction
“Now all our knowledge has its origin in the senses. And, since the remedy for sin should be applied where sin originates in us first, for that reason the places of the five senses are anointed. the eyes, to wit, on account of the sight, the ears on account of hearing, the nostrils on account of the smell, the mouth on account of the taste, the hands on account of the touch which is keenest in the finger tips, (in some places too the loins are anointed on account of the appetite), and the feet are anointed on account of the motive power of which they are the chief instrument. And since the cognitive power is the first principle of human activity, the anointing of the five senses is observed by all, as being essential to the sacrament.” Q32, A6
16. Those with Orders are set to expel ignorance from among the people
“Order is given as a remedy, not to one person but to the whole Church. Hence, although it is said to be given in order to counteract ignorance, it does not mean that by receiving Orders a man has his ignorance driven out of him, but that the recipient of Orders is set in authority to expel ignorance from among the people.” Q35, A1
17. The diminution of the number of Orders seems to be an attack on the Eucharist
“Dionysius is speaking of the orders not as sacraments, but as directed to hierarchical actions. Wherefore he distinguishes three Orders corresponding to those actions. The first of these Orders, namely the bishop, has all three actions; the second, namely the priest, has two; while the third has one, namely to cleanse; this is the deacon who is called a minister: and under this last all the lower Orders are comprised. But the Orders derive their sacramental nature from their relation to the greatest of the sacraments, and consequently the number of Orders depends on this.” Q37, A2
18. The Consent is the Cause of Marriage, not the Sacrament Itself
“Matrimony is not the consent itself, but the union of persons directed to one purpose, as stated above (Supplement:44:1), and this union is the effect of the consent.” Q45, A1
19. Sacraments Effect what they Signify
“The sacramental causes produce their effect by signifying it; hence they effect what they signify.” Q45, A3
20. Concerning the Novus Ordo, some have said it is good with only some evil mixed in. St. Thomas makes plain a good act mixed with an evil one does not make it good, and an evil act mixed with a good one renders the whole act evil.
“Further, if a moral good be added to a moral evil the sum total is evil and not good, since one evil circumstance makes an action evil, whereas one good circumstance does not make it good.” Q49, A4
21. The marriage act separated from its goods is always evil; Against the Unitive End as a Chief End of the Marriage Act.
“If the cause be removed the effect is removed. Now the marriage goods are the cause of rectitude in the marriage act. Therefore the marriage act cannot be excused without them.
Further, the aforesaid act does not differ from the act of fornication except in the aforesaid goods. But the act of fornication is always evil. Therefore the marriage act also will always be evil unless it be excused by the aforesaid goods.” Q49, A5
22. Of the Superiority of the Husband to Wife
“Although husband and wife are considered to be on a par in the marriage act and in things relating to nature, to which the condition of slavery does not extend, nevertheless as regards the management of the household, and other such additional matters the husband is the head of the wife and should correct her, and not ‘vice versa.’” Q52, A3
23. There is no Marriage between the Baptized and Unbaptized
“Matrimony is a sacrament: and therefore so far as the sacramental essentials are concerned, it requires purity with regard to the sacrament of faith, namely Baptism, rather than with regard to interior faith. For which reason also this impediment is not called disparity of faith, but disparity of worship which concerns outward service, as stated above (Sent. iii, D, 9, 1, 1, qu. 1). Consequently if a believer marry a baptized heretic, the marriage is valid, although he sins by marrying her if he knows her to be a heretic: even so he would sin were he to marry an excommunicate woman, and yet the marriage would not be void: whereas on the other hand if a catechumen having right faith but not having been baptized were to marry a baptized believer, the marriage would not be valid.” Q59, A1
24. A man may put away his wife on account of adultery. Even more so for unbelief.
“… (1 Corinthians 7:15-16). Further, spiritual adultery is more grievous than carnal. But a man can put his wife away, as to cohabitation, on account of carnal adultery. Much more, therefore, can he do so on account of unbelief, which is spiritual adultery.” Q59, A4
25. Disparity of worship makes one unfit for marriage simply.
“Disparity of worship makes a person simply unfit for lawful marriage …” Q59, A4
26. Whoever puts away his wife except in fornication maketh her to commit adultery.
“It is said (Matthew 5:32): ‘Whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery.’
Further, if this were true, divorces would be made all day long, since it is rare to find a marriage wherein one of the parties does not fall into sin.” Q59, A6
27. On how marriage can be dissolved
“Although adultery is opposed to marriage as fulfilling an office of nature, more directly than unbelief, it is the other way about if we consider marriage as a sacrament of the Church, from which source it derives perfect stability, inasmuch as it signifies the indissoluble union of Christ with the Church. Wherefore the marriage that is not ratified can be dissolved as to the marriage tie on account of unbelief rather than on account of adultery.” Q59, A6
28. A wife who asks her husband for the marriage debt when he is incapable of fulfilling it sins and acts as a harlot rather than a wife.
“If the husband be rendered incapable of paying the debt through a cause consequent upon marriage, for instance through having already paid the debt and being unable to pay it, the wife has no right to ask again, and in doing so she behaves as a harlot rather than as a wife. But if he be rendered incapable through some other cause, then if this be a lawful cause, he is not bound, and she cannot ask, but if it be an unlawful cause, then he sins, and his wife's sin, should she fall into fornication on this account, is somewhat imputable to him. Hence he should endeavor to do his best that his wife may remain continent.” Q64, A1
29. There is a defect in a Sacrament when it does not signify entirely that which it ought to signify
“By the sacrament of order a man is appointed to the ministry of the sacraments; and he who has to administer the sacraments to others must suffer from no defect in the sacraments. Now there is a defect in a sacrament when the entire signification of the sacrament is not found therein.” Q66, A1
30. Nothing can be done for the damned. Neither does the Church pray for them.
“… as Augustine says (De Cura pro Mort. xiii)—and this applies especially to the damned—"the spirits of the departed are where they see nothing of what men do or of what happens to them in this life," and consequently they know not when suffrages are offered for them, unless this relief be granted from above to some of the damned in spite of the general law. This, however, is a matter of great uncertainty; wherefore it is safer to say simply that suffrages profit not the damned, nor does the Church intend to pray for them, as appears from the authors quoted above.” Q71, A5
31. The 15 days of signs proceeding the second coming of Christ, according to St. Jerome
“Further, Jerome mentions fifteen signs preceding the judgment. He says that on the ‘first’ day all the seas will rise fifteen cubits above the mountains; in the ‘second’ day all the waters will be plunged into the depths, so that scarcely will they be visible; on the ‘third’ day they will be restored to their previous condition; on the ‘fourth’ day all the great fishes and other things that move in the waters will gather together and, raising their heads above the sea, roar at one another contentiously; on the ‘fifth’ day, all the birds of the air will gather together in the fields, wailing to one another, with neither bite nor sup; on the ‘sixth’ day rivers of fire will arise towards the firmament rushing together from the west to the east; on the ‘seventh’ day all the stars, both planets and fixed stars, will throw out fiery tails like comets; on the ‘eighth’ day there will be a great earthquake, and all animals will be laid low; on the ‘ninth’ day all the plants will be bedewed as it were with blood; on the ‘tenth’ day all stones, little and great, will be divided into four parts dashing against one another; on the ‘eleventh’ day all hills and mountains and buildings will be reduced to dust; on the ‘twelfth’ day all animals will come from forest and mountain to the fields, roaring and tasting of nothing; on the ‘thirteenth’ day all graves from east to west will open to allow the bodies to rise again; on the ‘fourteenth’ day all men will leave their abode, neither understanding nor speaking, but rushing hither and thither like madmen; on the ‘fifteenth’ day all will die and will rise again with those who died long before.” Q73, A1
32. The Final Cleansing will come as a Rain of Fire
“It is written (Psalm 49:3): "A fire shall burn before Him, and a mighty tempest shall be around Him"; and afterwards in reference to the judgment (Psalm 49:4): "He shall call heaven from above, and the earth to judge His people." Therefore it would seem that the final cleansing of the world will be by means of fire.” Q74, A2
33. On why the second cleansing will be by fire, not water
“The first cleansing of the world by the deluge regarded only the stain of sin. Now the sin which was most prevalent then was the sin of concupiscence, and consequently it was fitting that the cleansing should be by means of its contrary, namely water. But the second cleansing regards both the stain of sin and the impurity of mixture, and in respect of both it is more fitting for it to be effected by fire than by water. For the power of water tends to unite rather than to separate; wherefore the natural impurity of the elements could not be removed by water as by fire. Moreover, at the end of the world the prevalent sin will be that of tepidity, as though the world were already growing old, because then, according to Matthew 24:12, "the charity of many shall grow cold," and consequently the cleansing will then be fittingly effected by fire.” Q74, A2
34. A good will wills the good well.
“A twofold will may be considered in the damned, namely the deliberate will and the natural will. … their deliberate will … is in them always evil: and this because they are completely turned away from the last end of a right will, nor can a will be good except it be directed to that same end. Hence even though they will some good, they do not will it well so that one be able to call their will good on that account.
35. Whoever resists the authority of the Church incurs the note of heresy
“Wherefore those who deny Purgatory speak against the justice of God: for which reason such a statement is erroneous and contrary to faith. Hence Gregory of Nyssa, after the words quoted above, adds: ‘This we preach, holding to the teaching of truth, and this is our belief; this the universal Church holds, by praying for the dead that they may be loosed from sins.’ This cannot be understood except as referring to Purgatory: and whosoever resists the authority of the Church, incurs the note of heresy.” App. II, A1
1. St. Isidore’s definition of Contrition
“Another definition is given by Isidore (De Sum. Bono ii, 12) as follows: "Contrition is a tearful sorrow and humility of mind, arising from remembrance of sin and fear of the Judgment.’” Q1, A1
2. Confessing sins by an interpreter or by writing is permissible in case of absolute necessity.
“It is enough for one who is ignorant of a language, to confess by writing, or by signs, or by an interpreter, because a man is not bound to do more than he can … whereas the act of confession is from within and is performed by ourselves, so that when we cannot confess in one way, we must confess as we can.” Q9, A3
3. Of the Conditions requisite for Confession:
“Simple, humble, pure, faithful, frequent, undisguised, discreet, voluntary, shamefaced, entire, secret, tearful, not delayed, courageously accusing, ready to obey.” Q9, A4
4. On Alms, Prayer, and Fasting
“Whatever relates to affliction of the body is all referred to fasting, and whatever is spent for the benefit of one's neighbor is a kind of alms, and whatever act of worship is given to God becomes a kind of prayer, so that even one work can be satisfactory in several ways.” Q15, A3
5. The Power to Loose and Bind is predicated on Jurisdiction
“And since every grace and remission in a mystical body comes to it from its head, it seems that it is essentially the same power whereby a priest can consecrate, and whereby he can loose and bind, if he has jurisdiction, and that there is only a logical difference, according as it is referred to different effects, …. And because the character of the priestly order is nothing else than the power of exercising that act to which the priestly order is chiefly ordained (if we maintain that it is the same as a spiritual power), therefore the character, the power of consecrating, and the power of the keys are one and the same essentially, but differ logically.
6. Of the Two Keys in Confession
“Accordingly we may distinguish two keys, the first of which regards the judgment about the worthiness of the person to be absolved, while the other regards the absolution.
These two keys are distinct, not in the essence of authority, since both belong to the minister by virtue of his office, but in comparison with their respective acts, one of which presupposes the other.” Q17, A3
7. On the Subjection of Women
“According to the Apostle (1 Timothy 2:11; Titus 2:5), woman is in a state of subjection: wherefore she can have no spiritual jurisdiction, since the Philosopher also says (Ethic. viii) that it is a corruption of public life when the government comes into the hands of a woman. Consequently a woman has neither the key of order nor the key of jurisdiction. Nevertheless a certain use of the keys is allowed to women, such as the right to correct other women who are under them, on account of the danger that might threaten if men were to dwell under the same roof.” Q19, A3
8. To Hear Confessions you must be Sent
“For since the use of the keys requires in the user authority over the person on whom they are used, as stated above (Supplement:17:2 ad 2), the proper matter on whom one can exercise the use of the keys is a man under one's authority. And since it is by appointment of the Church that one man has authority over another, so a man may be deprived of his authority over another by his ecclesiastical superiors. Consequently, since the Church deprives heretics, schismatics and the like, by withdrawing their subjects from them either altogether or in some respect, in so far as they are thus deprived, they cannot have the use of the keys.” Q19, A6
9. The Pope has Supreme Authority over All, Collectively and Individually
“That which has to do with singular matters is not equally in the power of all. Thus, even as besides the general principles of medicine, it is necessary to have physicians, who adapt those general principles to individual patients or diseases, according to their various requirements, so in every kingdom, besides that one who proclaims the universal precepts of law, there is need for others to adapt those precepts to individual cases, according as each case demands. For this reason, in the heavenly hierarchy also, under the Powers who rule indiscriminately, a place is given to the Principalities, who are appointed to individual kingdoms, and to the Angels who are given charge over individual men, as we have explained above (I:113:1; I:113:2). Consequently there should be a like order of authority in the Church Militant, so that an indiscriminate authority over all should be vested in one individual, and that there should be others under him, having distinct authority over various people. Now the use of the keys implies a certain power to exercise authority, whereby the one on whom the keys are used, becomes the proper matter of that act. Therefore he that has power over all indiscriminately, can use the keys on all, whereas those who have received authority over distinct persons, cannot use the keys on everyone, but only on those over whom they are appointed, except in cases of necessity, when the sacraments should be refused to no one.” Q20, A1
10. Both Order and Jurisdiction are needed for Valid Confession
“A twofold power is required in order to absolve from sins, namely, power of order and power of jurisdiction. The former power is equally in all priests, but not the latter.” Q20, A1
11. Definition of the 5 Things of which Excommunicates are Deprived, and against the notion of Praying with Heretics
“These different manners of communion are signified in the verse which declares that those who are excommunicate are deprived of— ‘os, orare, vale, communio, mensa.’ ‘Os,’ i.e. we must not give them tokens of goodwill; ‘orare,’ i.e. we must not pray with them; ‘vale,’ we must not give them marks of respect; ‘communio,’ i.e. we must not communicate with them in the sacraments; ‘mensa,’ i.e. we must not take meals with them. Accordingly the above definition includes privation of the sacraments in the words as to the fruit,’ and from partaking together with the faithful in spiritual things, in the words, ‘and the general prayers of the Church.’ Another definition is given which expresses the privation of both kinds of acts, and is as follows: ‘Excommunication is the privation of all lawful communion with the faithful.’” Q21, A1
12. On Incurring Excommunication by Communion with the Excommunicated
“A person may incur excommunication in two ways. First, so that the excommunication includes both himself and whosoever communicates with him: and then, without any doubt, whoever communicates with him, incurs a major excommunication. Secondly, so that the excommunication is simply pronounced on him; and then a man may communicate with him either in his crime, by counsel, help or favor, in which case again he incurs the major excommunication, or he may communicate with him in other things by speaking to him, greeting him, or eating with him, in which case he incurs the minor excommunication.” Q23, A2
13. There is no Authority in a Church which preaches Error
“… Augustine states (Ep. ad Hieron. lxxviii), ‘if any error were discovered in Holy Writ, the authority of Holy Writ would perish.’ In like manner, if any error were to be found in the Church's preaching, her doctrine would have no authority in settling questions of faith.” Q25, A2
14. Extreme Unction is reserved only for those on the Brink of Death
“This sacrament is the last remedy that the Church can give, since it is an immediate preparation for glory. Therefore it ought to be given to those only, who are so sick as to be in a state of departure from this life, through their sickness being of such a nature as to cause death, the danger of which is to be feared.” Q32, A2
15. The Anointing of the 5 Senses is essential to the Sacrament of Extreme Unction
“Now all our knowledge has its origin in the senses. And, since the remedy for sin should be applied where sin originates in us first, for that reason the places of the five senses are anointed. the eyes, to wit, on account of the sight, the ears on account of hearing, the nostrils on account of the smell, the mouth on account of the taste, the hands on account of the touch which is keenest in the finger tips, (in some places too the loins are anointed on account of the appetite), and the feet are anointed on account of the motive power of which they are the chief instrument. And since the cognitive power is the first principle of human activity, the anointing of the five senses is observed by all, as being essential to the sacrament.” Q32, A6
16. Those with Orders are set to expel ignorance from among the people
“Order is given as a remedy, not to one person but to the whole Church. Hence, although it is said to be given in order to counteract ignorance, it does not mean that by receiving Orders a man has his ignorance driven out of him, but that the recipient of Orders is set in authority to expel ignorance from among the people.” Q35, A1
17. The diminution of the number of Orders seems to be an attack on the Eucharist
“Dionysius is speaking of the orders not as sacraments, but as directed to hierarchical actions. Wherefore he distinguishes three Orders corresponding to those actions. The first of these Orders, namely the bishop, has all three actions; the second, namely the priest, has two; while the third has one, namely to cleanse; this is the deacon who is called a minister: and under this last all the lower Orders are comprised. But the Orders derive their sacramental nature from their relation to the greatest of the sacraments, and consequently the number of Orders depends on this.” Q37, A2
18. The Consent is the Cause of Marriage, not the Sacrament Itself
“Matrimony is not the consent itself, but the union of persons directed to one purpose, as stated above (Supplement:44:1), and this union is the effect of the consent.” Q45, A1
19. Sacraments Effect what they Signify
“The sacramental causes produce their effect by signifying it; hence they effect what they signify.” Q45, A3
20. Concerning the Novus Ordo, some have said it is good with only some evil mixed in. St. Thomas makes plain a good act mixed with an evil one does not make it good, and an evil act mixed with a good one renders the whole act evil.
“Further, if a moral good be added to a moral evil the sum total is evil and not good, since one evil circumstance makes an action evil, whereas one good circumstance does not make it good.” Q49, A4
21. The marriage act separated from its goods is always evil; Against the Unitive End as a Chief End of the Marriage Act.
“If the cause be removed the effect is removed. Now the marriage goods are the cause of rectitude in the marriage act. Therefore the marriage act cannot be excused without them.
Further, the aforesaid act does not differ from the act of fornication except in the aforesaid goods. But the act of fornication is always evil. Therefore the marriage act also will always be evil unless it be excused by the aforesaid goods.” Q49, A5
22. Of the Superiority of the Husband to Wife
“Although husband and wife are considered to be on a par in the marriage act and in things relating to nature, to which the condition of slavery does not extend, nevertheless as regards the management of the household, and other such additional matters the husband is the head of the wife and should correct her, and not ‘vice versa.’” Q52, A3
23. There is no Marriage between the Baptized and Unbaptized
“Matrimony is a sacrament: and therefore so far as the sacramental essentials are concerned, it requires purity with regard to the sacrament of faith, namely Baptism, rather than with regard to interior faith. For which reason also this impediment is not called disparity of faith, but disparity of worship which concerns outward service, as stated above (Sent. iii, D, 9, 1, 1, qu. 1). Consequently if a believer marry a baptized heretic, the marriage is valid, although he sins by marrying her if he knows her to be a heretic: even so he would sin were he to marry an excommunicate woman, and yet the marriage would not be void: whereas on the other hand if a catechumen having right faith but not having been baptized were to marry a baptized believer, the marriage would not be valid.” Q59, A1
24. A man may put away his wife on account of adultery. Even more so for unbelief.
“… (1 Corinthians 7:15-16). Further, spiritual adultery is more grievous than carnal. But a man can put his wife away, as to cohabitation, on account of carnal adultery. Much more, therefore, can he do so on account of unbelief, which is spiritual adultery.” Q59, A4
25. Disparity of worship makes one unfit for marriage simply.
“Disparity of worship makes a person simply unfit for lawful marriage …” Q59, A4
26. Whoever puts away his wife except in fornication maketh her to commit adultery.
“It is said (Matthew 5:32): ‘Whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery.’
Further, if this were true, divorces would be made all day long, since it is rare to find a marriage wherein one of the parties does not fall into sin.” Q59, A6
27. On how marriage can be dissolved
“Although adultery is opposed to marriage as fulfilling an office of nature, more directly than unbelief, it is the other way about if we consider marriage as a sacrament of the Church, from which source it derives perfect stability, inasmuch as it signifies the indissoluble union of Christ with the Church. Wherefore the marriage that is not ratified can be dissolved as to the marriage tie on account of unbelief rather than on account of adultery.” Q59, A6
28. A wife who asks her husband for the marriage debt when he is incapable of fulfilling it sins and acts as a harlot rather than a wife.
“If the husband be rendered incapable of paying the debt through a cause consequent upon marriage, for instance through having already paid the debt and being unable to pay it, the wife has no right to ask again, and in doing so she behaves as a harlot rather than as a wife. But if he be rendered incapable through some other cause, then if this be a lawful cause, he is not bound, and she cannot ask, but if it be an unlawful cause, then he sins, and his wife's sin, should she fall into fornication on this account, is somewhat imputable to him. Hence he should endeavor to do his best that his wife may remain continent.” Q64, A1
29. There is a defect in a Sacrament when it does not signify entirely that which it ought to signify
“By the sacrament of order a man is appointed to the ministry of the sacraments; and he who has to administer the sacraments to others must suffer from no defect in the sacraments. Now there is a defect in a sacrament when the entire signification of the sacrament is not found therein.” Q66, A1
30. Nothing can be done for the damned. Neither does the Church pray for them.
“… as Augustine says (De Cura pro Mort. xiii)—and this applies especially to the damned—"the spirits of the departed are where they see nothing of what men do or of what happens to them in this life," and consequently they know not when suffrages are offered for them, unless this relief be granted from above to some of the damned in spite of the general law. This, however, is a matter of great uncertainty; wherefore it is safer to say simply that suffrages profit not the damned, nor does the Church intend to pray for them, as appears from the authors quoted above.” Q71, A5
31. The 15 days of signs proceeding the second coming of Christ, according to St. Jerome
“Further, Jerome mentions fifteen signs preceding the judgment. He says that on the ‘first’ day all the seas will rise fifteen cubits above the mountains; in the ‘second’ day all the waters will be plunged into the depths, so that scarcely will they be visible; on the ‘third’ day they will be restored to their previous condition; on the ‘fourth’ day all the great fishes and other things that move in the waters will gather together and, raising their heads above the sea, roar at one another contentiously; on the ‘fifth’ day, all the birds of the air will gather together in the fields, wailing to one another, with neither bite nor sup; on the ‘sixth’ day rivers of fire will arise towards the firmament rushing together from the west to the east; on the ‘seventh’ day all the stars, both planets and fixed stars, will throw out fiery tails like comets; on the ‘eighth’ day there will be a great earthquake, and all animals will be laid low; on the ‘ninth’ day all the plants will be bedewed as it were with blood; on the ‘tenth’ day all stones, little and great, will be divided into four parts dashing against one another; on the ‘eleventh’ day all hills and mountains and buildings will be reduced to dust; on the ‘twelfth’ day all animals will come from forest and mountain to the fields, roaring and tasting of nothing; on the ‘thirteenth’ day all graves from east to west will open to allow the bodies to rise again; on the ‘fourteenth’ day all men will leave their abode, neither understanding nor speaking, but rushing hither and thither like madmen; on the ‘fifteenth’ day all will die and will rise again with those who died long before.” Q73, A1
32. The Final Cleansing will come as a Rain of Fire
“It is written (Psalm 49:3): "A fire shall burn before Him, and a mighty tempest shall be around Him"; and afterwards in reference to the judgment (Psalm 49:4): "He shall call heaven from above, and the earth to judge His people." Therefore it would seem that the final cleansing of the world will be by means of fire.” Q74, A2
33. On why the second cleansing will be by fire, not water
“The first cleansing of the world by the deluge regarded only the stain of sin. Now the sin which was most prevalent then was the sin of concupiscence, and consequently it was fitting that the cleansing should be by means of its contrary, namely water. But the second cleansing regards both the stain of sin and the impurity of mixture, and in respect of both it is more fitting for it to be effected by fire than by water. For the power of water tends to unite rather than to separate; wherefore the natural impurity of the elements could not be removed by water as by fire. Moreover, at the end of the world the prevalent sin will be that of tepidity, as though the world were already growing old, because then, according to Matthew 24:12, "the charity of many shall grow cold," and consequently the cleansing will then be fittingly effected by fire.” Q74, A2
34. A good will wills the good well.
“A twofold will may be considered in the damned, namely the deliberate will and the natural will. … their deliberate will … is in them always evil: and this because they are completely turned away from the last end of a right will, nor can a will be good except it be directed to that same end. Hence even though they will some good, they do not will it well so that one be able to call their will good on that account.
35. Whoever resists the authority of the Church incurs the note of heresy
“Wherefore those who deny Purgatory speak against the justice of God: for which reason such a statement is erroneous and contrary to faith. Hence Gregory of Nyssa, after the words quoted above, adds: ‘This we preach, holding to the teaching of truth, and this is our belief; this the universal Church holds, by praying for the dead that they may be loosed from sins.’ This cannot be understood except as referring to Purgatory: and whosoever resists the authority of the Church, incurs the note of heresy.” App. II, A1
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