The page references are those of the printed pages of the 1873 edition; each is a link to the corresponding numbered section of the translation.
First Disputation
On the Origin of the World
To Students of Theology.
First Article. The true idea of creation.
Threefold meaning of creation - its definition - production as genus - novelty of the effect - diverse potencies to being - from nothing of itself and of the subject - not of the efficient cause - physical potency is excluded, not objective potency - dependence on a cause, not order of succession - which nevertheless is not real - of the thing, or the whole reality of the effect - twofold generation - whether accidents and material forms are created - whether creation is a change - how it is distinguished from the generation of the Word - from transubstantiation. 1
Second Article. Whether creation is a transient or immanent action.
What immanent and transient action are - what formally immanent and virtually transient action are - reason for doubting from the nature of action - diverse opinions - modes distinct from substances from the nature of the thing. 9
Prop. I. Creation is an action immanent of itself, and only virtually transient.
What creation taken actively is, what passively - real relation in creatures - relation of reason in God - an objection is solved. 15
Third Article. Whether God is the efficient cause of the world.
§ I. State of the question.
Errors - documents of the Church - sense of the dogma - what the world is - immediate and mediate creation - what first and second creation are - in what sense God alone is Creator. 20
§ II. The dogma of creation from Scripture.
Prop. II. We are clearly taught from the Scriptures that God, and he alone, made the world from nothing.
General observations for solving difficulties from Scripture. 29
§ III. The dogma of creation from the holy Fathers.
Prop. III. The dogma of the creation of the world is certainly drawn from the concordant testimony of the holy Fathers. 31
Observations for solving difficulties from the Fathers. 35
§ IV. The dogma of creation compared with the prescription of reason.
More recent philosophers - ancient ones - Vatican Council - possibility considered negatively and positively - the fact cannot be demonstrated a priori. 36
Prop. IV. The doctrine concerning the origin of the world through true creation not only in no way disagrees with the prescription of reason, but is evidently shown to agree with it most deeply. 39
Note. Creation is the single reasonable mode of explaining the origin of things. 42
Fourth Article. Whether to create is proper to the whole Trinity.
Documents of the Church - errors - true sense of the true doctrine - principle which and by which - whether the three divine persons create through something proper - reason for doubting - what proper means, what appropriated means - foundation of appropriation in divine things - applications. 42
Prop. V. The efficient cause of the world is the three divine Persons, who by an individual and common action produced from nothing all things whatsoever that are. 48
Fifth Article. Whether the power of creating is communicable to any creature.
The matter is not about fact - nor about ordinary power - principal and instrumental cause - creative power independent, dependent, adequate to the creatable object or not - creative power adequate to the creatable object cannot be communicated to a creature - true sense of the question. 51
§ II. Whether the power of creating is communicable to a creature as principal cause.
Prop. VI. Creative power, even dependent on the first cause and limited to a certain order of creatures, is communicable to no creature, not even by the absolute power of God. 53
§ III. Whether a creature can be an instrumental cause of creation.
Multiple senses of instrumental cause - which one is treated here - it must in some way concur in producing the effect - by its own proper power - the effect of the principal cause is understood - threefold mode in which an instrumental cause can concur - it cannot by itself produce the whole effect of the principal cause - true notion of instrumental cause - why it is said to act by the power of the principal agent - and to operate dispositively toward his effect - some physical, some moral - natural, supernatural - sense of the question. 61
Prop. VII. No creature, not even by the absolute power of God, can be a physical instrumental cause of creation. 66
Sixth Article. Whether God is the exemplary cause of the world.
§ I. The genuine notion of the divine ideas.
Two things to be explained - the name Idea - twofold meaning - difference between speculative and practical knowledge - how an idea is referred to both - here, concerning idea as regards practical knowledge - its definition - explanation from St. Thomas - concretely, what ideas are in God - St. Augustine’s definition - idea in God one and many - this multiplicity without detriment to simplicity - how things participate in the life of God. St. Augustine. 68
§ II. The proposed question is solved.
Prop. VIII. God is the first exemplary cause of the world. 76
Note. Against certain recent authors - the doctrine set forth about ideas does not lead to Pantheism. 80
Seventh Article. Whether there is some representation of God in the world.
§ I. State of the question.
Twofold sense of the question - an effect is assimilated per se to the cause according to the principle by which - In God the Persons are really the same as the essence. St. Thomas - what representation by way of vestige is, and how - what representation by way of image is - how this representation of God can be in creatures - only in those endowed with mind - very imperfect - one perfect representation, the Son of God - from this the dogma of the Trinity cannot be proved by reason - Vatican Council. 82
§ II. Whether and how in creatures lacking intelligence there is a vestige of the one and triune God.
Prop. IX. In all creatures lacking intelligence and reason there is a representation of God, 1. one, and 2. triune, by way of vestige. 89
§ III. Whether and how in man there is an image of the one and triune God.
Prop. X. There is in man a representation by way of image of God, 1. one, and 2. triune. 93
The image of God in a creature as regards potencies - as regards the act by which especially we understand and love ourselves in order to God - according to nature - grace - glory. 95
Eighth Article. Whether God is the final cause of the world.
§ I. Certain things are set down beforehand.
Vatican Council - creation considered on the part of the divine volition and of the object willed - difference between final cause and reason for willing - there is no final cause of creation on the part of divine volition - the adequate reason by which God willed to create the world must include the free determination of God itself - divine goodness also as reason for creating - God established some end for the world - end of the agent is said in two ways - God did not create the world in order to acquire something for himself. 97
§ II. Whether and how the ultimate end of the world is God’s extrinsic glory. The question is proposed.
What end is - because of which, for whose sake - which, for whom - proximate, ultimate - what therefore is the end of creation - errors - internal and external glory - objective, formal - how irrational creatures are ordered to God’s glory - the proximate end which of creation cohering with the ultimate end which. 103
§ III. The proposed question is solved.
Prop. XI. The supreme end of creation, to which even the happiness of the intelligent creature is subject, is no other than God’s extrinsic glory. 108
Note. Two chief difficulties are solved. 111
Ninth Article. Whether God freely created the world.
Errors - documents of the Church - brief note on the freedom of God. 113
Prop. XII. God created the world by a will free from every necessity; therefore it must be regarded as most free for God. 115
Tenth Article. Whether the world is from eternity.
The question of possibility remains - errors as regards fact - documents of the Church - what it means for the world to be created in time. 119
Prop. XIII. By certain arguments it is demonstrated that existence is to be attributed to the world not as eternal, but as temporal. 120
Note I. Arguments of fittingness from reason - Note II. Chief objections are solved. 122
Eleventh Article. On Mosaic cosmogony.
§ I. Certain things are noted beforehand, and the chief opinions are reported.
Moses, describing the origin of things, has three things especially before his eyes - he describes it chiefly in order to man - he narrates other things by occasion, which are also held inspired - threefold interpretation of the Mosaic days - St. Augustine’s allegorical interpretation - all things made in one instant - why nevertheless they are narrated as made successively - whence the distinction of days is sought: the morning and evening cognition of angels - who besides St. Augustine taught this opinion - the common literal interpretation more common among the Fathers - the more recent interpretation; its origin - twofold reason for proposing and defending it. 126
§ II. The allegorical interpretation and the more recent, less common interpretation are examined.
The allegorical interpretation was never condemned by the Church - nevertheless it is rightly abandoned - this is shown - another mode also is excluded, by which the more recent interpretation is proposed. 133
§ III. The more recent, more common interpretation, and the common literal interpretation, considered theologically.
For the more recent interpretation it is asserted that the word day is not to be taken for a civil day of 24 hours - from the usage of Scripture - nor is the phrase evening and morning an obstacle - nor the purpose of Moses in inculcating the law of the Sabbath - nor tradition - For the ancient literal interpretation it is asserted that the word day is to be taken in its proper sense - what the biblical usage is - nor is Genesis 2, in the day, an obstacle - the remaining arguments. 137
§ IV. The common literal and more recent interpretation considered philosophically.
The proposal - whether Geologists rightly assume that God created matter with its powers, from whose natural evolution the earth was gradually formed - whether they rightly assume that all things are to be explained from natural powers operating in a regular and ordinary way - Geology still very imperfect - the arguments of Geologists, with responses. 144
Conclusion.
The more recent interpretation is free - probable - not certain - the ancient literal interpretation is probable - theologically perhaps more probable - recent authors subscribing to it - prudence in this matter commended by St. Augustine and St. Thomas. 151
Notes. 153
Second Disputation
On the Origin and Nature of Man
Things to be omitted - man’s excellence from the Fathers - who nevertheless commend humility. 163
First Article. Whether man is immediately from God.
§ I. The origin of man from theological sources - the question is set forth.
Vatican Council - the whole man is treated - how the soul was created, how the body - errors - whether God used the ministry of angels in the formation of Adam’s body - Cajetan is refuted, who presents an allegorical interpretation of those things narrated about the formation of Eve. 165
§ II. The proposed question is solved.
Prop. XIV. The first parents, as is clear from divine revelation, were immediately established by God. 168
§ III. The origin of man from principles of reason - exposition of systems.
Two things certain among the Naturalists themselves - principle of the Transformists - first means, according to Darwin, natural selection - the other, according to Lamarck, exercise of organs from new necessities - exposition of the first - struggle for existence - law of permanence - contradictions - exposition of the other means - whether they apply the system of transformation to man - who, according to the transformists, are the progenitors of men - comparison of this system with dogma - transformation of species an ancient error. 172
§ IV. The origin of man from principles of reason - certain things are set down beforehand.
Four things to be distinguished - nothing here about denial of the dogma of creation - why it is not necessary here to treat spontaneous generation - what recent authors think of it - accepted among the Scholastics that at least not all species of animals can be derived from spontaneous generation: St. Thomas, Suarez - nor is it an objection that they taught lower forms to be educed from the potency of matter - souls of brute animals are not created - no danger in this assertion - the spirituality of the human soul prevents the system of transformists from being applied to man. 177
§ V. The origin of man from principles of reason - the system of the Transformists is refuted.
Prop. XV. 1. The principle which the transformists assume is repugnant to experience and is altogether arbitrary; 2. the means which they assign for effecting transformation are insufficient; 3. the proofs which they bring forward prove nothing. 184
Second Article. Whether the whole human race was propagated from Adam, the first parent of all.
§ I. The error of the Praeadamites is set forth and refuted.
The unity of origin of the whole human race intimately connected with Catholic dogma - Council of Trent - exposition of the error. 191
Prop. XVI. We are taught by divine revelation that the whole human race was propagated from Adam, the first parent of all. 192
Things to be noted for solving objections. 195
§ II. The error of the Coadamites is rejected.
Who come under the name Coadamites - ancient - more recent - aborigines - the error of those who think men belong to diverse species is set forth - what stock is - what species is - two things included in the idea of species - the idea of species is objective and real. 197
Prop. XVII. Nothing can be brought from the human sciences by which plurality of human origin and species may be established; indeed, there are many things which persuade that all men so exist that, both by origin and by the specific unity of nature, all are recalled to the same family and the same humanity. 200
Third Article. What is the origin of the human soul.
§ I. Diverse opinions are reported, and false ones are eliminated.
Diverse opinions are reduced to three classes - pantheistic opinions under different forms - they are refuted - twofold traducianism - the first is rejected - the other, which is also called generationism, by whom it was renewed - it is refuted - Origen’s error renewed by Kant - human souls not created from the beginning. 205
§ II. The true opinion is established.
Two things to be shown - a proposition of the Church is necessary in order that some truth be of Catholic faith - twofold mode of proposing - how some truth doubtful at one time can afterward pertain to faith. 212
Prop. XVIII. That the human soul is created by God is, 1. a truth, which 2. must be judged to pertain to Catholic faith. 213
Note. On the mind of St. Augustine. 221
Fourth Article. Whether there is only one soul in man.
Augustine describing man in order to the other creatures - errors concerning plurality of souls in man - documents of the Church - what spirit is, what soul is - in how many senses the human soul is called spirit in Scripture and among the Fathers. 222
Prop. XIX. There is one soul in man, and it is rational; and consequently the distribution of man into spirit, soul, and body, and likewise his partition into spirit and body informed by soul, must be rejected. 226
The chief difficulty is solved. 229
Fifth Article. Whether man is substantially one.
Threefold mode of union - the union of soul with body is not accidental, but substantial - diverse meanings of the word substance - how substance, essence, nature differ - in a being which is substance, essence, nature, substance is one and the same according to reality. 230
Prop. XX. Rational soul and body are so united with each other in man that from them there results, 1. one person, and 2. one nature. 234
Sixth Article. How the soul is united to the body for forming man substantially one.
§ I. Documents of the Church are brought forward and briefly noted.
Council of Vienne, Lateran IV, Pius IX - twofold exposition of the words of the Council of Vienne - according to this it must be absolutely held that the soul is the form of the body - the word form is to be taken in the proper sense, and in the sense determined at the time of the definition - what form is - how many kinds of form - human soul an informing form - what substantial form is - according to all, three things belong to the notion of substantial form - that it be a principle communicating the being of substantial unity - what one per se is - that it be a principle of operation - what form signifies: per se, essentially, immediate - the human soul as substantial form - it does not communicate intellective being to the body, but certainly sensitive being - what theologians and Fathers say about vegetative life. 240
§ II. Whether the human soul is so the form of the body that it gives to it not only the being of a living thing, but the very being of a body. The question is proposed.
The opinion of St. Thomas - how highly he esteemed it - the opinion of Scotus - the opinion of more recent authors - in what these last two agree, in what they differ - whether the question is merely philosophical - in what way it certainly concerns the theologian - whether the opinion of St. Thomas should be called the opinion of the Thomists. 250
§ III. The proposed question is solved.
Prop. XXI. With both Scotus’s opinion and the opinion of more recent authors excluded, we assert that the human soul is so the form of the body that it gives to it not only the being of a living thing but the very being of a body. 258
§ IV. Certain difficulties are answered.
Whether Christ’s body during the three days of death was the same in species and number. St. Thomas, Suarez - whether Christ’s body was subject to corruption - whether a cadaveric form is to be admitted in Christ’s body separated from the soul - the sense of that axiom, “what the Word once assumed he never dismissed” - whether Christ’s soul is under the species of bread by force of the words or by force of concomitance. Cardinal de Lugo - whether the soul should be called an essential part of the body - how the same accidents are said to remain in a corpse - how matter and soul are called incomplete substances in the opinion of St. Thomas and Scotus - the mystery of the Incarnation. 268
Third Disputation
On Man’s Elevation to the Supernatural State
Connection - Pelagians - Reformers - Catholic doctrine. 277
First Article. General notion of the diverse states of human nature.
What a state is - its manifold acceptance - which is used here - state of the end, state of the way - three real states of the way - what the state of original justice is - of fallen nature - of fallen and repaired nature - possible states - how they can be had - what the state of pure nature is - of elevated nature - of integral nature - other possible states - the state of the Blessed Virgin Mary. 279
Second Article. General idea of the state of original justice.
What is meant by the name original justice - natural and supernatural justice - the latter adequate and inadequate - why the state of original justice is called the state of innocence - parts of adequate original justice - inadequate original justice - sanctifying grace - the diverse connection of the other things with it - two corollaries. 283
Prop. XXII. Among the gifts of original justice, sanctifying grace must be held as the root and foundation of the others. 286
Third Article. Idea of a supernatural being or gift.
§ I. The concept is set forth.
The relative and absolute concept of the supernatural - relative by opposition to the natural - six acceptations of the word natural - the supernatural as undue - physical and moral debt - debt of nature constitutively, consecutively, exigently - in what sense God is said to owe something to a creature - what is meant here by the name nature - divisions of the supernatural - the division of order into natural and supernatural is logically accurate - yet the preternatural can be added - what this is - how it can be counted as natural or supernatural - the supernatural taken absolutely is something of the divine order - immediate union with God; example - the deification of the creature is not effected by destroying nature, nor by mixing grace with it, but by elevating nature - elevation not through an intrinsic unfolding of the goods of nature, but through the infusion of a new gift of the divine order. 289
§ II. Documents of the Church are reported and briefly elucidated.
Various documents of the Church - propositions of Baius condemned on account of doctrine - what censure they deserve in the sense intended by their defenders. 299
§ III. The true concept of the supernatural is established according to the mind of the Church.
Prop. XXIII. According to the mind of the Church, that must be called supernatural which is 1. undue - 2. per se - 3. to nature - 4. constitutively, consecutively, exigently. 306
Note. By what method false notions of the supernatural are to be refuted. 314
Fourth Article. On sanctifying grace conferred upon Adam.
§ I. Whether Adam was established in sanctifying grace.
What sanctifying grace is - documents of the Church. 315
Prop. XXIV. It is clear by divine revelation that the first parents were established in holiness and justice, or received sanctifying grace from God. 316
§ II. Whether Adam received grace in the first instant of creation.
A twofold opinion - the reason for doubting among those who held the negative - the qualification of the affirmative position - Adam disposed himself for sanctifying grace - how, if he had it in the first instant. 321
Prop. XXV. The first parents, in creation itself, were established by God in justice and holiness; and therefore at one and the same time he was both the Creator of nature and the most gracious Giver of sanctifying grace. 324
§ III. Whether the sanctifying grace conferred upon Adam was an undue gift.
Certainly undue to the whole of created nature - some doubted whether it is also undue to creatable nature - from the sources of revelation it is proved undue to every nature, even creatable nature. 327
Prop. XXVI. Sanctifying grace must be called supernatural in such a way that there is no created or creatable nature to which it can be due. 328
An objection drawn from accidents intrinsically supernatural is solved. 333
Fifth Article. On the first man’s immunity from concupiscence.
§ I. Whether Adam was immune from concupiscence.
A twofold appetite in man - concupiscence in first act and in second act - a twofold movement of concupiscence - integrity is immunity from movements outside and against the command of reason - it is a habitual gift which consisted both in God’s extrinsic providence and in an intrinsic disposition - wherein this latter consists. 334
Prop. XXVII. Among the gifts conferred upon the first parents must be numbered immunity from concupiscence, or integrity, by which the faculty of sensing and desiring would be wholly subjected to the rational will. 337
§ II. Whether the integrity of the first condition was undue.
Concupiscence considered in three ways - concupiscence as a faculty good in itself - and from God - to which, nevertheless, from the primary intention, there is by no means to be attributed the power of concupiscence tending to evil - although it is attributed to it from the secondary intention - a movement of concupiscence toward what is unlawful before every consent of the will is not sin - yet it is an evil of nature, or a physical evil, in some way touching the moral - why we are ashamed of concupiscence - the state of the question between St. Augustine and Julian - certain corollaries thence for understanding the mind of St. Augustine - a certain special objection from the holy Doctor is solved. 340
Prop. XXVIII. Integrity or immunity from concupiscence which Adam had in his first condition was a gift undue to human nature. 346
Note I. Spiritual concupiscence and its analogy with sensible concupiscence.
Note II. How the human race was to be propagated in the state of original justice. 350
Sixth Article. On the immortality of the first man.
§ I. Whether the first man made by God was immortal.
Documents of the Church - reason for doubting - threefold incorruptibility - how, then, Adam was immortal: Suarez, St. Augustine - violent or natural death - how Adam was to be preserved from the former - natural death can happen in a twofold way - how Adam was to be preserved from the first way - how from the other - the tree of life was not only a figure of incorruption - how, by an imparted power, it conferred immortality - how often it was to be taken. 353
Prop. XXIX. God conferred upon the first parents the gift of immortality, by which, immune from the necessity of dying, they would never have died if they had persevered in the justice received. 360
§ II. Whether immortality was an undue gift.
In what sense death is natural to us - the soul, although immortal, does not require to be joined to incorruptible matter - difficulties from authorities are anticipated - difficulties from reason; whether resurrection is due - this is considered in two ways - in one way certainly undue - but also in another way - what the Fathers and theologians say - whether the separated soul is more perfect - whether naturally blessed - whether in a violent state. 362
Prop. XXX. Immortality granted to the first parents was a gift undue to innocent human nature. 373
Seventh Article. Whether man in his first condition was impassible through grace.
What we include here - doctrine of the Church - contrary errors - twofold passion - what passions existed in innocent Adam - whether he needed sleep - food - whether he labored. 374
Prop. XXXI. The first parents 1. were constituted free from hardships and pains, in a singular state of external happiness - 2. which nevertheless was undue to their nature. 378
A point to be noted for the solution of difficulties. 383
Eighth Article. On the knowledge of the first man in the state of innocence.
§ I. Whether Adam had knowledge of natural things.
Knowledge of natural things infused into Adam - of the same species as ours - supernatural as to mode - corollaries which follow from this - what the object of this knowledge was - corollaries - Adam’s infused knowledge compared with ours - whether Adam could advance in it. 384
Prop. XXXII. Adam, as soon as he was created, had natural knowledge imparted to him by God. 389
Note. Whether Adam’s children would have been born with perfect knowledge, if Adam had not sinned. 392
§ II. Whether and of what sort was Adam’s infused cognition of supernatural things.
In what sense supernatural - not inferior to faith - whether true faith - Adam had supernatural knowledge - the object of this knowledge - the mystery of the Trinity - of the Incarnation. 393
Ninth Article. Whether the first parents were immune from error and from venial sin.
Error can occur in three ways - what sort of error was possible in innocent Adam - error without fault impossible - rectitude of will in Adam - whether he had moral virtues - what is to be said of penance and mercy - venial sin is committed in two ways - innocent Adam was immune from it. 398
Tenth Article. On the end to which the first parents were destined.
§ I. What the intuitive vision of God is.
Documents of the Church - whence the name of vision - vision differs from simple cognition in three ways - in what sense it is called clear - in what sense intuitive - and immediate - fourfold medium - the medium under which, in which, and through which is excluded - why the medium by which is necessary for cognition in general - threefold likeness of the object - offices of the impressed species - no impressed species in the intuitive vision of God - whether possible - what the mental word is: St. Thomas - whether there is a word in the intuitive vision of God - certain things established - what is in dispute - reason for doubting - diverse opinions. 405
§ II. Whether the intuitive vision of God is possible.
Difficulties from a threefold source - observations concerning difficulties from Scripture - what from reason - no difficulty against the possibility of the supernatural order on God’s part - and on the part of the created order - what on the part of the nature to be elevated - what obedientiary potency is - whether it exists - in what it consists - whether it should be called supernatural - twofold object of the intellect - what is the proper and proportioned object of our intellect - what is adequate - the distinction between intellect and sense. 418
§ III. Whether the intuitive vision of God is supernatural.
Certainly supernatural with respect to every created nature - documents of the Church - it cannot be called natural as to appetite and supernatural as to attainment - what some theologians have thought about its supernaturalness with respect to every creatable nature. 427
Prop. XXXIII. The intuitive vision of God is an end so exceeding every exigency of nature that there is no created or creatable nature to which it can be due. 429
§ IV. On the light of glory.
The light of glory is not the uncreated light itself, but a created gift - it is not the vision itself - it is not an intelligible species - the light of glory is defined - the necessity of the light of glory is not on the part of the object, against Scotus - what Cardinal Toletus has concerning his opinion - the true office of the light of glory. 439
Prop. XXXIV. There is in the blessed a light of glory supplying, on the part of the potency, the natural defect of their intellect, by which, helped, the blessed elicit the act of vision. 444
How the light of glory concurs toward vision - three things to be distinguished in vision - its three principles - both intellect and the light of glory, besides the divine essence, certainly concur toward vision - the mode in which each concurs is explained. 446
§ V. The chief difficulties against the supernaturalness of the intuitive vision are untied.
Innate and elicited appetite - innate appetite of exigency and of aptitude - elicited appetite efficacious and absolute, and inefficacious and conditioned - what sort of appetite for the intuitive vision is, or is not, in man - what is to be said of the manner of speaking of certain Scholastics - what especially concerning St. Thomas - natural and supernatural love - points to be noted for the remaining objections. 450
Eleventh Article. Whether the state of pure nature is possible.
What is properly asked - the opinion of certain theologians - God’s absolute and ordained power according to the mind of St. Thomas - of Suarez - how others understood each of those powers - the true state of the question. 458
Prop. XXXV. The state of pure nature must be called possible not only by absolute power, as they say, but also by ordained power. 463
Note for the objections. Whether original sin can be known from the miseries of this life. 467
Fourth Disputation
On Man’s Fall, or On Original Sin
First Article. On the sin of the first parents.
§ I. Whether the first parents sinned gravely.
Documents of the Church - whether a true precept was imposed upon the first parents - the reason for that precept - whether it was necessary - why the tree was called the tree of knowledge of good and evil. 470
Prop. XXXVI. Upon the first parents 1. a true precept was imposed - which 2. they transgressed - 3. they sinned gravely and 4. lost original justice. 473
Whether Adam and Eve obtained salvation. 479
§ II. Certain points on the nature of the sin of the first parents.
Several malices in one act - what sins Adam committed - and Eve - the first sin was pride - St. Thomas explains its nature best - why it is called disobedience - St. Thomas, Suarez - whether that sin occurred with some perverse judgment of mind - how this could have happened. 480
Second Article. On the propagation of the first parents’ sin.
§ I. Whether Adam’s sin was poured into his posterity.
What original sin is - the importance of the question - documents of the Church - ancient errors, more recent errors - what must be proved. 487
Prop. XXXVII. Adam’s sin was poured into his posterity by propagation, not by imitation; or, true original sin is given. 490
From the Old Testament - from the New Testament - the testimony of the Apostle in Romans 5, set forth and vindicated from Tradition. 490
§ II. The chief difficulties are proposed and untied.
From Scripture - from the Fathers. 506
§ III. Some little questions concerning sin derived from Adam into his posterity.
Which sin of Adam is derived into his posterity - if Adam had committed another sin, whether that would have been poured into his posterity - what, if he had sinned only internally - what if, Adam not sinning, one of his sons had sinned - whether one sin of Adam is poured forth - whether, Adam not sinning, his children would have been born confirmed in grace. 514
Third Article. Whether the Blessed Virgin Mary was immune from original stain.
§ I. The true notion of the Immaculate Conception of the Blessed Virgin Mary.
Pius IX - what “in the first instant of conception” signifies - active and passive conception - passive conception inadequate and adequate - in this latter, a twofold instant of nature - the matter concerns adequate passive conception, excluding every real instant of sin - hence certain sayings of the Fathers and Scholastics are understood - what “from the stain of original fault” signifies - hence certain things apparently contrary among some ancient Doctors are explained - what “in view of the merits of Christ” means - reparative and preservative redemption - the idea of the latter in Scripture and among the Fathers - hence many difficulties are anticipated. 520
§ II. The question is solved.
Prop. XXXVIII. The most blessed Virgin Mary, from the first instant of her Conception, in view of the merits of Christ, was preserved immune from every stain of original fault. 526
It is proved from Tradition. 533
On the mind of St. Bernard and St. Thomas.
Difficulties from St. Bernard - a threefold response - from St. Thomas - diverse responses - certain other difficulties are untied. 537
§ III. What sort of debt of original sin there was in the Blessed Virgin Mary.
What debt is - what remote and proximate debt are - Suarez - authors denying proximate debt. 545
Prop. XXXIX. The Blessed Virgin Mary was immune from the proximate debt of contracting the stain of origin. 546
§ IV. Whether there was in the Blessed Virgin Mary the tinder of sin.
Why this question is treated here - what the tinder of sin is - in what all agree - concerning what theologians dispute - what it is for the tinder to be bound or extinguished - the Blessed Virgin Mary did not have an act of the tinder - the tinder seems to have been extinguished in her from the first sanctification - an objection is solved. 552
Fourth Article. On the nature of original sin.
§ I. False opinions are rejected.
The Tridentine Fathers did not wish to define the nature of original sin - what things must be held by all. 557
The most absurd heresy of Illyricus. 558
The error common to Lutherans and Calvinists. 562
Opinions of certain theologians. 566
§ II. The true opinion concerning the nature of original sin is explained.
How the nature of original sin ought to be explained - the manifold acceptance of sin - what sin is properly - actual - habitual - this considered in the hypothesis of elevation, and outside this hypothesis - in the order of elevation, the privation of sanctifying grace - how privation differs from defect - privation of sanctifying grace the same as aversion from God as supernatural end - the same as stain - original sin originating, originated - sin of the person, of nature - originated original sin is not actual - in what it consists - in what sense it can be called privation of original justice - how privation of sanctifying grace can have at once the character of sin and of punishment of sin - how it is called a cause of sin - original sin is not properly a habit - whether its material element is concupiscence - what fault adds beyond defect and privation - in what the whole character of original sin consists - corollary. 568
Prop. XL. The formal character of original sin consists in habitual aversion from God as supernatural end, or in the privation of grace and charity, induced into posterity through an act of sin freely committed by the first parent. 579
Fifth Article. On the manner in which the first parent’s sin is handed on into posterity.
A difficult question - yet not insoluble - it is divided into three parts. 583
§ I. How the sin of one man could infect all.
St. Thomas illustrates the matter - the law given to Adam not only as he was a singular person, but also as he was Head of the whole of nature - in what sense - whence that law had this force - a formal and virtual pact - a simple positive law of God - Adam knew this positive institution of God - this alone, with pacts excluded, is admitted - why Adam’s sin infected all, and his repentance did not save all. 584
§ II. How the character of the voluntary is found in original sin.
Original sin voluntary. Condemned propositions - in what sense it is voluntary - twofold opinion.
Prop. XLI. Original sin is not voluntary by the proper and personal will of the little child, but relatively and mediately by reason of the will of Adam, the juridical head of the human race. 593
Objections are solved. 600
§ III. What is the cause by which individual human beings are stained with original sin.
Four things can be considered - not infants by their own personal will - but Adam, the juridical head of the whole human race - what is the proximate cause as if communicating sin to infants - no efficient physical cause is required - why sin is said to be contracted by generation - how the body is said to infect the soul - in what sense lust is called the cause of sin - marriage is not evil - the soul is created by God, without God therefore being the author of sin - whether the soul is created good by God. 602
Sixth Article. The harmony of reason with the dogma concerning the propagation of original sin.
Vatican Council - what Wegscheider objects. 609
Prop. XLII. So far is the dogma concerning original sin from clashing with the divine attributes, that it can be shown to agree most plainly with them. 610
Seventh Article. On the punishment of original sin in the future life.
Things certain to be separated from probable things - the matter concerns not adults, but little children - it is of faith that those dying with original sin are excluded from supernatural beatitude - three questions. 616
§ I. On the punishment of sense.
The Latin Fathers - the Greek Fathers - those dying with original sin alone are not punished with the punishment of sense - doctrine of St. Thomas. 617
§ II. On sadness from the punishment of loss.
What some teach - the opinion denying sadness is preferred - St. Thomas - St. Bonaventure. 621
§ III. On the goods which little children dying without baptism enjoy.
Little children dying without baptism certainly are not free from the first death - certainly they are deprived of the intuitive vision of God - certainly they do not attain their end, nor can they be said to be in the state of beatitude - question - the state of little children dying without baptism seems, not formally but materially, the same as the lot of little children in the state of pure nature - St. Thomas - Suarez - the judgment of Peter de Godoy. 624
Eighth Article. On the effects of original sin in this life.
§ I. Brief account of the effects of original sin in this life.
Errors of the Pelagians - of the Reformers - what we intend to hand down here - documents of the Church - points to be noted for understanding these - the good of nature is spoken of in three ways - how the natural inclination to virtue is said to be diminished. St. Thomas - the wounds of human nature - how inflicted - why nature is said to be wounded by the subtraction of gifts which are undue to it - why man is said to be wounded in natural things - why free choice is said to be weakened. 628
§ II. Whether man in the state of fallen nature is weaker for performing good than he would have been in the state of pure nature.
Four things are clear from what has been said - question: whether man is weaker in the state of fallen nature than he would have been in the state of pure nature - what it means to be made weaker intrinsically or extrinsically - diverse opinions. 635
Prop. XLIII. Man is neither intrinsically nor extrinsically weaker for performing good in the state of fallen nature than he would have been in the state of pure nature. 637
Fifth Disputation
On Man’s Last Things
First Article. Certain notions concerning beatitude in general.
The reason for this disputation - what things are to be omitted - in what way the remaining matters are to be treated. 645
§ I. Definition and division of beatitude.
What beatitude is as a state - it is defined more properly - the definition is explained - objective and formal beatitude - essential and accidental beatitude - accidents of beatitude, some intrinsic, others extrinsic - natural and supernatural beatitude. 646
§ II. Man’s objective beatitude.
Observation from St. Augustine - all created goods taken together, without God, cannot beatify man - this is proved - God the object of beatitude - whether God alone - reason for doubting - necessary distinction - God alone is the object of essential beatitude. 649
§ III. On formal beatitude - The state of the question is set forth.
Documents of the Church - the matter concerns supernatural beatitude - formal beatitude does not consist in the uncreated vision of God communicated to our mind - nor in the inpouring of the divine essence into the essence of the soul - it consists in some operation, not of any sensitive faculty - those things which constitute beatitude must be distinguished from those which complete it - three opinions concerning essential formal beatitude. 654
§ IV. On formal beatitude - the question is solved.
Prop. XLIV. Formal beatitude, at least if it is considered with respect to its essence and integrity together, necessarily requires vision, love, and joy. 659
Whether it has been defined that essential formal beatitude consists in an act of intellect and will - what can be established from revelation - the chief reasons for each of the three reported opinions. 662
Second Article. Whether perpetuity belongs to the nature of beatitude.
No doubt about the fact - documents of the Church - once the various perfections of beatitude have been distinguished, the mode in which perpetuity belongs to each is defined - it is asked whether beatitude is perpetual from within - what is said to be incorruptible by its own nature - in what sense beatitude is said to be perpetual from within - supposing the divine ordination, God, not even by absolute power, can deprive the blessed person of beatitude. 665
Prop. XLV. Perfect beatitude is by its own nature and from within perpetual. 669
Third Article. Whether, and by what reason, the blessed are rendered impeccable.
Catholic doctrine - the blessed cannot sin while remaining blessed - whether by losing beatitude - three questions - as to the fact, the blessed are impeccable - twofold confirmation in grace - an intrinsic principle of firmness, whether as that which is firm or that by which one is firm - in a pure creature there is no principle which is firm - diverse opinions concerning the true root of impeccability - points to be noted for understanding St. Thomas. 674
Prop. XLVI. The blessed in heaven are constituted impeccable from within. 678
Fourth Article. On the dowries of the souls of the blessed - on accidental beatitude - and on aureoles.
§ I. On the dowries of the blessed soul.
Whence the name dowry - what dowries are in the blessed soul - how many - which they are - why the other gifts are not called dowries - whether dowries exist in Christ and in the Angels. 682
§ II. On accidental beatitude, and on aureoles.
In what sense accidental beatitude is taken here - what therefore does not pertain to it - twofold kind of accidental perfections - besides essential beatitude, accidental beatitude is given - whence the name aureole - how many aureoles there are - what they are. 686
Fifth Article. On the existence and eternity of the punishments of hell.
§ I. The eternity of the punishments of hell from revelation.
Prop. XLVII. From the sources of revelation it is shown most clearly that the punishments of the damned in hell are eternal. 691
§ II. The dogma concerning the eternity of punishments compared with the principles of reason.
Prop. XLVIII. Well-consulted reason not only detects nothing absurd in the dogma concerning the eternity of punishments, but supplies arguments which can serve especially well to commend it.
The proportion between fault and punishment - in what sense the malice of mortal sin can be called infinite - one sinning for eternity is punished for eternity - the sanction ought to be sufficient - the time for obtaining pardon is justly determined - objections are solved. 699
Sixth Article. On the nature of the punishments of hell.
§ I. Certain things are set forth.
What hell is - whence its name - hell a real place - where it is - manifold punishments in hell - punishment of loss - and of sense - their gravity - whether the fire of hell is corporeal - reason for doubting - errors - how the fire of hell differs from that which we now use - the fire must be distinguished from the torment which it produces - and from the mode by which it torments - the opinion of St. Thomas - of Suarez - although reason cannot positively attain the mode by which corporeal fire afflicts a spirit, nevertheless it cannot show that this is repugnant - this is declared. 709
§ II. The Catholic opinion concerning the nature of the fire of hell is established.
Prop. XLIX. From the sources of revelation it is most plainly clear that hellfire is corporeal and real, not metaphorical. 717
Seventh Article. On the obstinacy of the damned, and the mitigation of punishment.
§ I. On the obstinacy of the damned in evil.
Obstinacy imports two things - the damned always remain in sin, without there being any place for repentance - the damned never have a morally good act, nor are they ever without a morally evil act - what the cause of obstinacy is - some certain things - concerning uncertain things, the opinion of St. Thomas - of Suarez - objections. 725
§ II. On the mitigation of the punishment of the damned.
In the damned there is no interruption or diminution of essential punishment - whether the punishment owed to venial sin ceases - whether temporal punishment owed to sins already remitted ceases - whether one should pray for the damned. 732
Eighth Article. Whether Purgatory exists.
§ I. The state of the question is proposed.
What Purgatory is - errors - documents of the Church - threefold condition of the soul after separation from the body - venial sin is not always remitted as to fault in death itself - how and when it is remitted after death - the whole temporal punishment is not always remitted together with the fault - the punishment of guilt is not paid off of itself by the bitterness of death itself - after death it is not paid off by meriting, nor by making satisfaction, but by undergoing satisfaction: what this is - how evil habits are removed with which someone, although in grace, dies - whether souls in Purgatory have consummated grace - whether their charity is perfect - whether they are at the end, or on the way - certain difficulties from the Fathers and Scripture are anticipated. 736
§ II. The proposed question is solved.
Prop. L. That Purgatory exists is a most certain truth of faith, which is established both from Scripture and from constant tradition. 746
Ninth Article. On the character of the punishments of purgatory and on the state of souls dwelling there.
Punishment of loss in purgatory - its exposition from Lessius - punishment of sense - corporeal and real fire - how souls in Purgatory, fully conformed to God’s will, can be saddened - the gravity of the punishments of purgatory: St. Thomas, St. Bonaventure - duration of the punishments of purgatory - place of purgatory - certainty of salvation in the souls of purgatory - their confirmation in grace. 751
Tenth Article. On the resurrection of the dead.
§ I. Errors are set forth - the definition of resurrection is handed down.
Errors - documents of the Church - resurrection taken actively and passively - what passive resurrection is - exposition of the definition from Suarez. 762
§ II. On the identity of those rising again.
The chief difficulty in the dogma of resurrection - specific and numerical identity - the first is explained and established - numerical identity on the part of the term and on the part of the subject - both must be admitted - numerical identity on the part of the term is explained - difficulty concerning numerical identity on the part of the subject - solution from St. Augustine, St. Thomas, Suarez. 766
§ III. The exposition is completed, and the truth of the resurrection is established.
Future resurrection according to the general law - exception in the Blessed Virgin Mary - whether other exceptions are to be admitted - all who die will rise again - whether all die - how that phrase of the Creed is to be understood, “The Lord is to come to judge the living and the dead” - resurrection cannot be effected naturally - Bonnet’s error. 774
Prop. LI. Faith teaches, and reason does not contradict - indeed, it commends - that there will be a future universal resurrection of the dead, by which all men will rise again with their bodies which they now bear. 778
Eleventh Article. On the dowries of the bodies of the blessed.
Christ the exemplary cause of the resurrection - four dowries in the body of the blessed - certain things concerning their nature in general - the dowry of impassibility is asserted - its nature is explained - the dowry of subtlety is asserted - its nature - the dowry of clarity is asserted - the conclusion is explained. 784
Sixth Disputation
On Angels
Why Angels are treated in the last place - what things are to be treated, and in what manner. 793
First Article. Whether Angels exist.
Documents of the Church - whence the name Angel - what is meant here by the name Angel - errors - Angels immediately from God through creation - freely - when they were created - whether their creation is handed down in those words of Genesis, “in the beginning God created heaven and earth.” 794
Prop. LII. Besides this universe of visible things, God also created Angels; or, Angels exist. 800
Second Article. Whether Angels are pure spirits.
Diverse acceptations of the word spirit - its proper signification - what a pure spirit is - whether Angels can assume a body - what is to be said of the doctrine of the Fathers concerning the nature of Angels - qualification of the doctrine to be established. 803
Prop. LIII. Angels are pure spirits, entirely without any body whatsoever. 806
Objections are solved. 809
Third Article. On angelic cognition in general.
§ I. On the intellect of Angels.
Angels are intelligent substances - their intellect is not the same as their substance - nor can it be, at least by ordained power - their intellection is not the same as their essence. 811
§ II. On the medium of Angels’ cognition.
The angelic intellect needs to be determined - the matter does not concern the cognition by which an Angel knows himself - the true sense of the question - Angels need species - whether the species of Angels are universal - such species can be understood in a twofold sense - universal species are possible - Angels understand through universal species - naturally imparted to them from the beginning. 814
§ III. On the mode and object of angelic cognition.
Twofold discourse - what true discourse requires - to see something in another, after another, from another - Angels understand without discourse - they do not understand by dividing and composing - the matter does not concern the object in species - the adequate object with respect to all Angels, or proper to each one - material and formal object - this latter, besides the former, is necessary - what is the formal object of the intellect of Angels. 819
Fourth Article. Whether Angels know future things - and the secrets of hearts.
§ I. State of the question.
Twofold mode of knowing future things - necessary and contingent future things - these are such with respect to the proximate cause, or the complex of all causes - what a secret of the heart is - twofold way of knowing it - natural and supernatural cognition - certain and conjectural cognition - the sense of the question. 824
§ II. The proposed question is solved.
Prop. LIV. Although Angels surpass human beings in the faculty of understanding just as they surpass them in nature, nevertheless they cannot naturally know either 1. free future things or 2. the secrets of hearts. 826
Certain objections are solved. 831
Fifth Article. On the Hierarchies and choirs of Angels.
The difficulty of the matter - what hierarchy is - only a twofold hierarchy is distinguished - what an angelic choir is - that various orders of Angels exist is shown from revelation - how many Hierarchies and choirs there are - they are briefly explained - the orders of Angels are distinguished dispositively according to the gifts of nature - completively according to the gifts of grace, especially grace making one pleasing - whether the distinction of orders in Angels will endure after the day of judgment - whether there is a hierarchical order among demons - whether predestined human beings are assumed into the orders of Angels. 832
Sixth Article. On the grace of Angels.
The evil Angels were not created in supernatural beatitude - neither were the good Angels - the good Angels had grace through which they merited beatitude - the evil Angels too had grace before the fall - when grace was conferred upon the Angels. 841
Seventh Article. On the fall of Angels.
There are evil Angels - their various names in the Scriptures - documents of the Church - errors - how Angels, so perfect in nature and grace, could sin - concerning the nature of the sin of the Angels - how their pride can be explained. 846
Prop. LV. It is Catholic doctrine that some Angels sinned and, through sin, were excluded from heavenly beatitude and are afflicted with eternal punishments; or, evil Angels exist. 849
Eighth Article. On the ministries of the good Angels.
§ I. Certain things are set down beforehand.
The offices of Angels toward God - toward the Incarnate Word - the Roman Catechism on the offices of Angels toward human beings - errors - what is of faith in this matter - what is a certain theological opinion - the chief difficulty is solved - Angels are placed over kingdoms, nations, public persons, etc. - what sorts of Angels are deputed to the guardianship of human beings - what the offices of Guardian Angels are. 851
§ II. The doctrine to be held is established.
Prop. LVI. 1. It is Catholic doctrine that Angels are deputed to the guardianship of human beings - 2. But the amplitude of this divine benefit seems so great that individual Angels are appointed over individual human beings. 857
Note. Whether there can be dissension among Guardian Angels. 860