Library

Plato's Alcibiades 1 in the Greek text edited by John Burnet.

Plato's Alcibiades 2 in the Greek text edited by John Burnet.

Plato's Apology in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Charmides in the Greek text edited by John Burnet.

Plato's Cleitophon in the Greek text edited by John Burnet, with R. G. Bury's English translation.

Plato's Cratylus in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Critias in the Greek text edited by John Burnet, with R. G. Bury's English translation.

Plato's Crito in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Epinomis in the Greek text edited by John Burnet.

Plato's Euthydemus in the Greek text edited by John Burnet.

Plato's Euthyphro in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Gorgias in the Greek text edited by John Burnet.

Plato's Greater Hippias in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Hipparchus in the Greek text edited by John Burnet.

Plato's Ion in the Greek text edited by John Burnet.

Plato's Laches in the Greek text edited by John Burnet.

Plato's Laws in the Greek text edited by John Burnet, with R. G. Bury's English translation.

Plato's Lesser Hippias in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Letters in the Greek text edited by John Burnet, with R. G. Bury's English translation.

Plato's Lovers in the Greek text edited by John Burnet.

Plato's Lysis in the Greek text edited by John Burnet.

Plato's Menexenus in the Greek text edited by John Burnet, with R. G. Bury's English translation.

Plato's Meno in the Greek text edited by John Burnet.

Plato's Minos in the Greek text edited by John Burnet.

Plato's Parmenides in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Phaedo in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Phaedrus in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Philebus in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Protagoras in the Greek text edited by John Burnet.

Plato's Republic in the Greek text edited by John Burnet, with Paul Shorey's English translation.

Plato's Sophist in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Statesman in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Symposium in the Greek text edited by John Burnet.

Plato's Theaetetus in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

Plato's Theages in the Greek text edited by John Burnet.

Plato's Timaeus in the Greek text edited by John Burnet, with R. G. Bury's English translation.

Aristotle's Categories in the Greek text distributed by OpenGreekAndLatin First1KGreek.

Aristotle's Constitution of the Athenians in the Greek text edited by Frederic G. Kenyon.

Aristotle's De Anima in the Greek text of Bekker with R. D. Hicks's English translation, in three books and thirty chapters.

Aristotle's Eudemian Ethics in the Greek text edited by Franz Susemihl, with H. Rackham's English translation.

Aristotle's Nicomachean Ethics in the Greek text edited by Ingram Bywater, with H. Rackham's English translation.

Aristotle's On Virtues and Vices in the Greek text edited by Immanuel Bekker.

Aristotle's Poetics in the Greek text edited by Immanuel Bekker.

Greek source text with a new English translation.

Augustine's De civitate Dei, staged here in the public-domain NPNF English translation by Marcus Dods.

Augustine's autobiographical and theological Confessions, staged here in the public-domain NPNF English translation by J. G. Pilkington.

Augustine's De catechizandis rudibus, staged here in the public-domain NPNF English translation by S. D. F. Salmond.

Augustine's De Trinitate, staged here in the public-domain NPNF English translation by Arthur West Haddan, revised by W. G. T. Shedd.

The Commonitorium or Commonitory is a 5th-century Christian treatise written after the council of Ephesus under the pseudonym "Peregrinus" and attributed to Vincent of Lérins. It is known for Vincent's famous maxim: "Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all."

*De Vocatione Omnium Gentium* is a theological treatise devoted to the difficult relationship between divine grace, human freedom, election, and God’s will that all men should be saved. Beginning from the controversy over whether the primacy of grace abolishes free will, the work argues that grace does not destroy human volition but heals, directs, and perfects it, while every genuinely salvific good ultimately originates in God. Through sustained engagement with Scripture, it examines the meaning of universal biblical expressions concerning salvation, the distinction between general and special gifts of grace, the mysterious diversity of God’s dealings with peoples and individuals, and the gradual calling of the nations into the Church. Particular attention is given to the history of salvation, from the earliest ages and Israel’s election to the worldwide preaching of the Gospel, while repeatedly insisting that the hidden reasons for divine election and the differing times of vocation remain beyond human scrutiny. The result is a careful attempt to uphold simultaneously the universality of God’s saving goodness, the necessity and gratuity of grace, human responsibility, and reverence before the inscrutable judgments of divine providence.

Liber contra Collatorem is a theological treatise by St. Prosper of Aquitaine written in defense of St. Augustine’s doctrine of grace against the views associated with John Cassian’s thirteenth Conference. Prosper examines a series of propositions concerning grace, free will, the origin of good intentions, merit, perseverance, and human cooperation with divine assistance, arguing that Cassian’s position departs from Catholic teaching whenever it attributes the beginnings of saving willing or action to unaided human nature. Throughout the work, he appeals extensively to Scripture, ecclesiastical authority, conciliar decisions, and earlier anti-Pelagian controversies, presenting Augustine’s theology as continuous with the doctrinal judgments of the Church. The treatise culminates in a systematic recapitulation of Cassian’s principal definitions and a broader defense of the primacy of divine grace in every stage of the Christian life, while affirming that grace does not abolish human freedom but restores, directs, and strengthens it.

Boethius's Christological treatise defining person and nature against the opposed errors of Eutyches and Nestorius.

The tractate commonly called De hebdomadibus, on how created beings are good without being goodness itself.

A concise exposition of creation, the Trinity, the Incarnation, redemption, and Christian hope.

Boethius's prison dialogue with Lady Philosophy on fortune, happiness, providence, freedom, and divine foreknowledge.

Boethius's logical and metaphysical account of how the three divine persons are one God.

A short treatment of substantial and relative predication in Trinitarian theology.

Ad Monimum is a theological work by Saint Fulgentius of Ruspe (c. 462–527), written in response to questions posed by a certain Monimus concerning difficult points of Christian doctrine. Composed in three books, the treatise addresses the relation between divine predestination and human sin, the meaning of the scriptural expression concerning the “double-edged sword,” and the proper interpretation of several passages involving the Trinity and the divine nature. The work is particularly important for understanding the Augustinian theological tradition in the early sixth-century Latin West. Fulgentius carefully distinguishes God’s predestination of the good from human responsibility for evil, while defending divine justice, grace, and Trinitarian orthodoxy. Ad Monimum thus provides a concise but substantial example of his method: close engagement with Scripture, precise theological distinctions, and a strong dependence on the thought of Saint Augustine.

De Fide ad Petrum (also known as De Regula Verae Fidei) by St. Fulgentius of Ruspe (Fulgentius Ruspensis), a concise and precise manual of the Catholic faith originally written for a lay pilgrim journeying to Jerusalem

De Remissione Peccatorum ad Euthymium is a two-book treatise by Saint Fulgentius of Ruspe on the forgiveness of sins. Addressed to Euthymius, it examines whether sins may be remitted after death and discusses related questions concerning repentance, baptism, divine judgment, and salvation, arguing throughout from Scripture and the Catholic faith.

Anselm's extended rational meditation on the divine essence, creation, the Word, and the Trinity.

Anselm's prayerful inquiry into God's existence and attributes, written as faith seeking understanding.

Anselm's dialogue with Boso on the fittingness and necessity of the Incarnation and Christ's satisfaction for humanity.

Hugh of Saint Victor's commentary on Dionysius's *Celestial Hierarchy*, prepared from *Patrologia Latina* 175. The reader contains Hugh's exposition only; Dionysius's quoted Littera is supplied by the linked canonical work.

De Consideratione ad Eugenium (On Consideration, to Eugene) is Bernard of Clairvaux's last major treatise, composed between 1149 and 1152 and addressed to Pope Eugene III, a former monk of Clairvaux whom Bernard had personally formed before his elevation to the papacy. Written in five books, the work is at once a spiritual manual and a mirror for princes: Bernard urges the newly burdened pope not to let the ceaseless business of Rome — litigation, petitions, the "malicious occupations" of the Curia — extinguish the interior life of consideratio, the reflective self-examination that alone keeps action rightly ordered. The treatise moves outward in careful stages, following the fourfold scheme Bernard sets as its architecture: the pope's consideration of himself, of what lies beneath him (the clergy and people of Rome), of what surrounds him (the cardinals and household), and finally of what lies above him, culminating in Book V's ascent toward the contemplation of God, angelic hierarchy, and the divine nature itself. Alongside its mystical and pastoral concerns, the work is notable for its unsparing critique of curial corruption, its meditation on the proper limits of papal power (including the celebrated distinction between the "two swords"), and its warning — startling in an address to a reigning pope — that Eugene's worldly pomp descends "not from Peter, but from Constantine." Blending rhetorical intensity, biblical exegesis, and Cistercian spirituality, De Consideratione stands as one of the most influential texts of twelfth-century ecclesiology and remains a foundational witness to the monastic critique of ecclesiastical power.

Books I–II of Peter Lombard’s Sentences, from the 1971 third edition of the Quaracchi text, with English translation.

A short treatise by Alan on the order of angels.

Alan's manual for preaching, in which the best concepts are offered for composing sermons on almost every moral topic, with specific guidance on how to preach to various groups.

Alan of Lille's De fide catholica contra haereticos sui temporis is a four-book late-twelfth-century exercise in Christian polemic. Written in the scholastic world of Paris and southern France, it organizes arguments against the religious positions Alan associated with Cathars, Waldensians, Jews, and Muslims, using Scripture, patristic authorities, and dialectical reasoning to articulate Catholic doctrine. The work is valuable both as a theological synthesis and as evidence for how learned Latin writers classified and contested religious difference; modern historians caution that its descriptions are polemical constructions, not transparent reports of communities. Schola presents the Latin text and an English translation.

Alan of Lille's De planctu naturae ("The Complaint of Nature") is a twelfth-century Latin prosimetrum in which personified Nature laments human disorder and the misuse of sexuality and language. Probably composed around the 1160s–1170s, it joins Boethian consolation, Chartrian cosmology, Christian moral critique, and elaborate rhetoric. Its allegory helped shape later medieval representations of Natura, especially Jean de Meun's continuation of the Roman de la Rose and the tradition that reaches Chaucer. Schola presents the Latin text with an English translation.

A commentary on the Lord's Prayer by Alan. Latin transcribed from Analecta cisterciensia vol. 31.

A commentary on the Apostles' Creed by Alan.

A commentary on the Nicene Creed by Alan.

Book of parables or proverbs by Alan. Contains moral and religious analogies written in verse. Translated with Sonnet 5. Latin transcribed from PL210, Migne.

A letter by Alan of Lille explaining why a priest should not celebrate Mass twice in a day except in necessity. Latin transcribed from Marie-Thérèse d’Alverny, Alain de Lille: Textes inédits (1965), pp. 290–294; English translation drafted with Sonnet 5 and submitted by the contributor.

A poem against the love of Venus, that is, lust, that warns of the ruin that comes from adultery.

A poem about how the seven liberal arts are related to the incarnation of Christ.

A poem in which the fleeting and perishable nature of man is graphically depicted.

Alan's theological rules, wherein he sets forth over a hundred concise maxims.

Bonaventure's Breviloquium, a concise systematic presentation of Christian theology in a prologue and seven parts. Latin transcription from the Quaracchi critical edition, Opera omnia, tomus V (1882), pp. 201-291.

A brief prefatory introduction to the books of Peter Lombard's Sentences, organized around the scriptural image of the circuit of heaven and transmitted with an editorial argument on circumincession.

Bonaventure's De reductione artium ad theologiam from the Quaracchi critical edition, Opera omnia t. V (1891), pp. 317-325.

Bonaventure's Itinerarium mentis in Deum (1259): the soul's six-step ascent to God through his footprints in the sensible world, his image reformed by grace, and the divine Being and Good, crowned by mystical ecstasy. Latin: Quaracchi critical text; English: Thomas Davidson's 1887 translation improved with AI.

Bonaventure's Lignum vitae (Tree of Life): forty-eight meditations on the life, passion, and glorification of Christ, ordered as twelve fruits on a mystical tree, with a closing prayer for the seven gifts of the Holy Spirit. Latin: Quaracchi critical text; English: new ScholaThomistica translation.

Thomas Aquinas's De aeternitate mundi in the Leonine critical text (Opera omnia, t. XLIII, 1976).

Thomas Aquinas's De ente et essentia in the Leonine critical text (Opera omnia, t. XLIII, 1976), with an aligned English translation.

Thomas Aquinas's De principiis naturae in the Leonine critical text (Opera omnia, t. XLIII, 1976).

The Summa contra Gentiles (1259-1265) is St Thomas Aquinas's great apologetic and missionary work. Liber I of this edition reproduces the critical text of the Leonine Opera omnia, tomus XIII (Rome, 1918), with the commentary of Franciscus de Sylvestris Ferrariensis printed with the text.

The Summa contra Gentiles (1259-1265) is St Thomas Aquinas's great apologetic and missionary work. Liber II of this edition reproduces the critical text of the Leonine Opera omnia, tomus XIII (Rome, 1918), with the commentary of Franciscus de Sylvestris Ferrariensis printed with the text.

The Summa contra Gentiles (1259-1265) is St Thomas Aquinas's great apologetic and missionary work. Liber III of this edition reproduces the critical text of the Leonine Opera omnia, tomus XIV (Rome, 1926), with the commentary of Franciscus de Sylvestris Ferrariensis printed with the text.

The Summa contra Gentiles (1259-1265) is St Thomas Aquinas's great apologetic and missionary work. Liber IV of this edition reproduces the critical text of the Leonine Opera omnia, tomus XV (Rome, 1930), with the commentary of Franciscus de Sylvestris Ferrariensis printed with the text.

Thomas Aquinas's Summa theologiae, Prima Pars, is the first major movement of his mature theological synthesis, composed chiefly in the 1260s and completed at the end of the decade. It begins with sacred doctrine and treats God's existence, attributes, Trinity, creation, angels, providence, and human nature in a deliberately ordered sequence of questions and articles. The work's combination of revealed theology, Aristotelian philosophy, and disputational method made it one of the most influential texts in Western theology and philosophy, generating centuries of commentaries, including Cajetan's. Schola presents the Latin Leonine text.

John Duns Scotus's Ordinatio (also called the Opus Oxoniense) is his revised, authorially prepared commentary on Peter Lombard's Sentences. Scotus began arranging it for publication around 1300 after lecturing at Oxford and continued revising material associated with Paris until his death in 1308; the work therefore remains unfinished and textually layered. Its disputations on God, creation, individuation, freedom, grace, and the Incarnation helped establish Scotism as a major alternative within late-medieval scholastic theology. Schola uses the Vatican critical-edition tradition for the Latin and a separately sourced English translation.

Giles of Rome’s major treatise on ecclesiastical authority, written around 1302 amid the conflict between Boniface VIII and Philip IV of France. It presents a systematic account of papal plenitude of power, placing temporal jurisdiction and legitimate dominion within an order ultimately dependent upon the supreme authority of the Church.

Giles of Rome’s Theoremata de esse et essentia offers a compact yet systematic presentation of some of the central principles of his metaphysics. Organized into twenty-two theorems, the work examines esse as a participated perfection, the metaphysical constitution of created beings, and the real distinction between essence and existence. It also considers the relation of esse to form, causality, and the dependence of creatures upon the first principle. The text follows Edgar Hocedez’s critical edition (Louvain, 1930).

De docta ignorantia (On Learned Ignorance, 1440), in three books: the absolute maximum (God), the contracted maximum (universe), and Jesus Christ. Latin text transcribed from the Rotta 1913 Bari edition.

De visione Dei, or De icona (On the Vision of God, 1453), addressed to the Benedictines of Tegernsee: seeing God through the icon that gazes on all. Latin transcribed from the 1514 Paris Opera; English translation new.

Torquemada's Summa de Ecclesia from the Venice 1561 edition, Books I-IV with the Florentine union apparatus, in Latin with a new English translation.

Denis the Carthusian's Enarratio in Epistolam beati Pauli ad Ephesios is a fifteenth-century Latin exposition of Paul's Letter to the Ephesians by the Carthusian theologian and mystic Denis of Rijkel (c. 1402/03–1471). Written within his immense biblical-commentary project, it reads the Vulgate through the literal, doctrinal, moral, and contemplative concerns of late-medieval monastic theology. It belongs to the Scripture commentaries preserved in the Carthusian Opera omnia, printed in the late nineteenth and early twentieth centuries. Schola offers the Latin text.

In Book I of the Commentaria in Summam contra Gentiles, Francesco Silvestri of Ferrara (Ferrariensis) expounds Aquinas's treatment of God and the divine attributes. His commentary proceeds through the arguments of the Summa contra Gentiles chapter by chapter. The present edition follows the commentary printed with the Leonine text in volume XIII (1918) and includes Latin, English, and Spanish texts.

In Book II of the Commentaria in Summam contra Gentiles, Francesco Silvestri of Ferrara (Ferrariensis) expounds Aquinas's account of creation, the distinction of creatures, and the human soul. The commentary accompanies the Leonine text in volume XIII (1918). The present digital edition includes the Latin text and an English translation.

In Book III of the Commentaria in Summam contra Gentiles, Francesco Silvestri of Ferrara (Ferrariensis) expounds Aquinas's account of providence, human happiness, moral action, and divine grace. The commentary accompanies the Leonine text in volume XIV (1926). The present digital edition includes the Latin text and an English translation.

In Book IV of the Commentaria in Summam contra Gentiles, Francesco Silvestri of Ferrara (Ferrariensis) examines Aquinas's treatment of revealed mysteries: the Trinity, the Incarnation, the sacraments, and the resurrection. The commentary accompanies the Leonine text in volume XV (1930). The present digital edition includes the Latin text and an English translation.

Apologia de convenientia institutorum Romanae Ecclesiae cum evangelica libertate adversus Lutherum, de hoc pessime sentientem is a theological-polemical treatise written in the early years of the Reformation. It defends the compatibility of the institutions, authority, discipline, and ecclesiastical order of the Roman Church with evangelical freedom, directly opposing Martin Luther’s contrary position. The work belongs to the earliest Catholic theological responses to the Lutheran Reformation.

Cajetan's Commentaria in Primam Partem Summae Theologiae offers an article-by-article exposition of Aquinas's Prima Pars. Its discussions of sacred doctrine, analogy, divine knowledge, and creation became important reference points in the later Thomist tradition. The present digital edition follows the Latin text of the Leonine edition and includes English and Spanish translations. Coverage is currently partial.

Catejan's treatise De subiecto naturalis philosophiae, according to the text found in the Opuscula Omnia Editionis Ludgunensis (1558), with minor edits by Charles De Koninck and R.P.E. Gaudron, O.F.M. (1939). The edits made by De Koninck and Gaudron have a note with the original Editio Lugdunensis text.

Cajetan's complete commentary on De ente et essentia, using the public-domain Michael de Maria 1907 edition as the production fallback witness, with an aligned English translation.

In this treatise, Cardinal Cajetan examines the foundations of the Catholic Church and the authority of the papacy, arguing against conciliarism and addressing the question of a heretical pope.

Melchor Cano's De locis theologicis, first published in 1563, examines the sources and authority of theological arguments in twelve books. It considers Scripture, tradition, ecclesial authority, reason, and history as grounds for theological inquiry. The present edition includes the Latin text and an English translation. The Latin was prepared from Juan Belda Plans's BAC reading text and checked against The School of Salamanca's CC BY 4.0 transcription and aligned page images of the 1563 edition; both sources are credited.

Pedro da Fonseca's Isagoge is a scholastic work conceived as a systematic introduction to the doctrine of universals and intended for the general use of the sciences. Fonseca presents it as richer in doctrine, more reliable with regard to truth, and better suited to teaching than Porphyry’s work of the same name. Its first part defines and explains the five predicables, while the second compares them, examining their common features and differences; chapters 7 through 11 are devoted individually to each predicable. Although he acknowledges that much of the material derives from the earlier logical tradition, Fonseca regards chapter 12 as especially original, since it addresses kinds of universals unknown to pagan philosophers and related to the nature of Christ. The work thus combines logic, metaphysics, and Christian theology, offering an orthodox and systematic reworking of Porphyry’s Isagoge while maintaining close thematic ties with the Jesuit philosophical tradition and with the later Conimbricenses Commentary.

Domingo Báñez's sworn declaration and theological reply to Francisco Suárez's paper on free choice (Salamanca, 27 October 1594), in his own original Spanish with facing Schola English translation. The manuscript is fragmentary and breaks off mid-sentence.

Domingo Báñez's unpublished disputation with the Jesuits on whether the efficacy of prevenient grace is intrinsic and of itself or from man's free choice (circa 1599-1600), with his reply to five questions and the anonymous 1599 theological qualification. Latin with facing Schola English translation.

Dominicus Báñez, O.P.'s Scholastica commentaria in primam partem Summae Theologiae is a Salamanca-school commentary on the opening part of Aquinas's Summa. The first printing appeared at Salamanca in 1584, after Báñez's teaching at the Dominican studium and University of Salamanca; later editions and editorial continuations helped make the work a major witness to late sixteenth-century Thomism. Its close exegesis of Aquinas intersects the debates over divine grace, human freedom, predestination, and physical premotion that defined the de auxiliis controversy. Schola presents the Latin text from a 1934 Urbano edition; the catalogue's 1584 year identifies the original work, not the modern reprint.

Editorial notice: José Ángel García Cuadrado's scholarly introduction and bibliography to Q. 40 are available as a separate Spanish work under his own authorship, linked to this commentary. His Spanish translation of Q. 40 is attributed to him in the text metadata. Domingo Báñez's commentary on the Secunda Secundae of the Summa Theologiae. The work begins here with Q. 40, De bello, and is incomplete. Q. 40 is presented in Latin with José Ángel García Cuadrado's Spanish translation. Both languages are attributed separately in the text source metadata.

Domingo Banez's treatise on the concord of created free choice with efficacious grace (composed 1600): the Thomist answer to Molina. Latin with facing Schola English translation.

Francisco Suárez’s Commentaria ac Disputationes in Primam Partem D. Thomae: De Deo Uno et Trino is a systematic scholastic treatment of the doctrine of God in relation to Aquinas’s Prima Pars. Its three principal divisions examine the divine substance and attributes, predestination and reprobation, and the mystery of the Trinity. Rather than simply reproducing Aquinas’s sequence of articles, Suárez recasts the material into books and disputations, allowing extended treatment of metaphysical and theological problems. The work is characteristic of his method: close engagement with Aquinas combined with an independent organization and detailed comparison of scholastic positions.

Francisco Suárez's fifty-four metaphysical disputations, the systematic metaphysics of the late scholastic tradition, first published at Salamanca in 1597. This edition gives the Latin of the prooemium and the first ten disputations — on the nature of metaphysics, the essential concept of being, the passions of being, transcendental unity, individual unity and its principle, formal and universal unity, the kinds of distinction, truth, falsity, and transcendental good — with the transcription's apparatus of variant readings from the 1597, 1600, 1605, 1614, 1751 and 1861 editions. Further disputations follow.

Robert Bellarmine’s Controversies on the Word of God (Controversiae de Verbo Dei) is a systematic defense of the Catholic doctrine of divine revelation and Sacred Scripture. Across four books, Bellarmine examines the inspiration and authority of Scripture, the canon of the Old and New Testaments, the Hebrew, Greek, Syriac, and Latin textual traditions, and the authority of the Latin Vulgate. He then addresses the interpretation of Scripture and the proper judge of doctrinal controversies, before concluding with an extensive defense of apostolic Tradition and its relationship to the written Word of God. Written in direct engagement with the theological disputes of the Reformation, the work combines biblical argument, patristic testimony, conciliar authority, and historical analysis in presenting the Catholic understanding of Scripture and Tradition.

In this five-book theological work, Robert Bellarmine presents a systematic exposition and defense of the principal Catholic doctrines concerning Christ. He examines Christ’s divinity, the Trinity, the Incarnation and hypostatic union, the soul and knowledge of Christ, His descent into hell, and His office as Mediator. Drawing extensively on Scripture, the Fathers, councils, and scholastic theology, Bellarmine also refutes Arian, Socinian, Protestant, and other Christological errors, offering a comprehensive defense of Catholic Trinitarian and Christological doctrine.

Diego Álvarez’s twelve-book treatise on divine grace and human free choice. This edition contains Book I: the prooemium and five preliminary disputations on Pelagian and Semi-Pelagian teaching, Manichaean and Reformation positions, Catholic theologians, and the authority of Augustine and Thomas Aquinas. Latin from the Rome 1610 edition, with a new English translation.

Prima pars artis Logicae (formal logic) of the Cursus Philosophicus Thomisticus of John of St. Thomas (Joannes a Sancto Thoma), from the Reiser edition (Marietti, Turin, 1930), Reiser tomus I, pars prima.

Prima pars philosophiae naturalis (de ente mobili in communi) of the Cursus Philosophicus Thomisticus of John of St. Thomas (Joannes a Sancto Thoma), from the Reiser edition (Marietti, Turin, 1930), Reiser tomus II-I, pars prima.

Secunda pars artis Logicae of the Cursus Philosophicus Thomisticus of John of St. Thomas (Joannes a Sancto Thoma), from the Reiser edition (Marietti, Turin, 1930), Reiser tomus I, pars secunda.

Secunda pars philosophiae naturalis (de ente mobili corruptibili) of the Cursus Philosophicus Thomisticus of John of St. Thomas (Joannes a Sancto Thoma), from the Reiser edition (Marietti, Turin, 1930), Reiser tomus II-II.

Controversia XI, Distinctio II: De scientia Dei respectu futurorum contingentium absoluta. Latin transcription with English translation, nine sections at block parity.

Bontempi's Palladium theologicum (Lyon 1676) is a complete scholastic theology composed ad mentem D. Bonaventurae, arranged in seven tractatus on the order of the Secunda secundae. This fifth volume, De virtutibus, treats the theological virtues (faith, hope, charity, with their gifts, beatitudes and fruits), the cardinal virtues and their opposite vices, and the states and offices of men (religious and prelates, bishops, princes), including the extensive disputations on contracts, religion, vows, fortitude, temperance and the judicial process. It is a significant example of the Bonaventurian scholastic school and a counterpart to the Thomist manuals of the period.

Cardinal Giovanni Bona’s De Sacrificio Missae is an ascetical guide to the worthy celebration of the Holy Sacrifice of the Mass. Addressed particularly to priests, it combines an account of the sacrifice, its efficacy, fruits, and application with practical instruction on priestly holiness, intention, devotion, preparation, the celebration itself, and thanksgiving afterward. Bona’s purpose is not merely ceremonial: the work seeks to form the interior dispositions by which the priest may celebrate attentively, devoutly, and reverently. The work first appeared in 1658. This transcription follows the 1810 Waterford edition and contains the author’s Praemonitio and Chapters I–VII, including the prayers and devotional exercises represented in the submitted sections; other appended matter is omitted.

Late-Scotist scholastic summa in Latin by Sebastian Dupasquier O.F.M. Conv., first printed at Chambery in 1698 and reprinted at Padua (1706; corrected second edition 1719-1720; 1743), arranged as tractatus divided into disputationes and quaestiones after the Scotist manner. It expounds and defends Catholic doctrine ad mentem Doctoris Subtilis and became one of the standard late Scotist handbooks of the early 18th century. Vol. I opens with the proemial disputation on the nature of theology.

Charles René Billuart, O.P.'s Summa summae S. Thomae sive compendium theologiae (Liège, 1754) is his six-volume abridgment of the larger Summa S. Thomae hodiernis academiarum moribus accommodata (1746–1751). It condenses Aquinas's order and teaching into a reference manual while retaining the Dominican's characteristic distinctions, scholastic proofs, and historical material. The compendium belongs to the eighteenth-century consolidation of post-Tridentine Thomist education and helped carry Billuart's influential reading of Aquinas into later schools. Schola presents the Latin text with an English translation from its public-domain source.

Charles-René Billuart, O.P.'s Summa summae S. Thomae sive compendium theologiae, Tomus II, treats human acts, passions and virtues, sin, law, and grace in the Thomistic manual tradition. Schola presents the complete Latin Tome II from the Paris Vives edition of 1884.

Franzelin's De Ecclesia Christi, the posthumous 1887 Roman edition of his theses on the Church, with English translation. The biographical front matter and the Index thesium are not included.

Johannes Baptist Franzelin, S.J.'s Tractatus de Deo Trino secundum personas is a Roman-school dogmatic treatment of the Trinity, first published in Rome in 1869 and represented here by the fourth edition of 1895. Its forty-eight theses move from the unity of the divine nature and distinction of persons through the analogical concept of the mystery, the procession of the Holy Spirit, and the missions of the divine persons. Franzelin combines patristic and conciliar authorities with tightly structured scholastic argument, a method that made his treatises influential seminary texts and important background to nineteenth-century Catholic dogmatics. Schola presents the 1895 Latin edition with an English translation.

Johannes Baptist Franzelin's Tractatus de Deo uno secundum naturam treats the divine nature and attributes within nineteenth-century scholastic theology. The present digital edition follows the Rome 1870 print and includes the Latin text with an English translation. The title pages, approbations, errata, and indexes are omitted.

Franzelin's Tractatus de divina traditione et Scriptura (Romae, Ex Typographia Polyglotta S.C. de Propaganda Fide, 1882, editio tertia): the prolegomenon, the treatise on divine tradition with the scholion, the treatise on Scripture, and the dogmatic appendix. Latin from the 1882 edition, with a new English translation.

A History of the Councils of the Church, volume V, by the German church historian Karl Joseph von Hefele, continues his extensive documentary history of the great councils and synods of Christianity, covering the period from A.D. 626 to the close of the Second Council of Nicaea in 787. Published in English by T. & T. Clark, this volume opens with a detailed treatment of the Monothelite controversies, examining the theological and political circumstances that led to the dispute over the wills and operations of Christ, the roles of Emperor Heraclius, Sergius of Constantinople, Cyrus of Alexandria, Sophronius of Jerusalem, Pope Honorius I, and St. Maximus the Confessor, and the eventual resolution of the controversy at the Sixth Ecumenical Council. Hefele combines chronological narrative with close examination of conciliar acts, papal and patriarchal correspondence, patristic testimony, and earlier historical scholarship, frequently discussing conflicting sources and questions of authenticity or chronology. The volume ultimately carries the history of the councils through the ecclesiastical controversies of the seventh and eighth centuries to the Second Council of Nicaea, making it an important reference work for the study of Christological controversy, conciliar history, and the development of Christian doctrine in the early medieval period.

Dominicus Palmieri, S.J.'s Tractatus de gratia divina actuali (Gulpen, 1885) is a systematic Roman-school treatise on actual grace. After defining grace and its divisions, Palmieri examines its effects, necessity for fallen humanity, gratuitous character, efficacy, distribution, and relation to predestination, engaging Augustine, the Fathers, councils, Jansenism, and the scholastic disputes over physical predetermination. The sixty-two-thesis format exemplifies late nineteenth-century neo-scholastic dogmatic method: historical authorities are gathered into tightly argued theological conclusions. Schola presents the Latin work from the 1885 edition.

Christian Pesch’s first volume of Compendium theologiae dogmaticae (Freiburg im Breisgau: B. Herder, 1913). This incomplete volume currently contains the author’s Prooemium and Caput I, De religione in genere, of the preliminary inquiry into religion and revelation.

Francisco Marín-Sola, O.P.'s La evolución homogénea del dogma católico (Madrid–Valencia, 1923) is a large Spanish Dominican account of how Catholic doctrine can develop without becoming a different faith. Drawing on Aquinas and the wider scholastic tradition, it distinguishes homogeneous doctrinal growth from modernist or merely historical change and analyzes the role of theological inference, ecclesial teaching, and controversies about grace. The work became an important reference point in twentieth-century Thomist discussions of doctrinal development and remains a key primary witness to Spanish neo-scholastic theology. Schola presents Spanish and English texts from its documented source and translation arrangement; the copyrighted Sauras introductory essay is not included.

Volume I (De principiis) of Benedictus Henricus Merkelbach's Summa theologiae moralis sets out the foundations of Catholic moral theology within a Thomistic framework. It treats human acts, conscience, law, sin, and merit in relation to the canon law of its period. The present edition follows the Paris text published by Desclée de Brouwer in 1935 and includes the Latin text with an English translation. It comprises the first volume of the three-volume Summa.

Hilarin Felder, O.M.Cap.'s Apologeticae sive Theologiae Fundamentalis, Tomus I—Demonstratio Christiana—is the Christian-demonstration half of a two-volume Latin manual of fundamental theology. First published at Paderborn in 1920 and revised in the second edition of 1923, it presents a neo-scholastic case for the historical revelation of Christ and the credibility of Christianity, using Scripture, history, and theological argument for classroom formation. Felder's work belongs to the mature manual tradition that shaped Catholic apologetics before the mid-century renewal. Schola presents the 1923 Latin edition with an English translation.

Tomus II—Demonstratio Catholica—completes Hilarin Felder's Apologeticae sive Theologiae Fundamentalis by treating the Catholic Church as the historical bearer and interpreter of revelation. Published at Paderborn in 1920 (with the second-edition setting issued in 1923), it develops the marks, continuity, authority, and universality of the Church through biblical, historical, patristic, and scholastic argument. Read with Tomus I, it documents the structure of early twentieth-century Catholic fundamental theology and the apologetic priorities of the period. Schola presents the 1920 Latin edition with an English translation.

Introduction and bibliography by José Ángel García Cuadrado to Domingo Báñez's commentary on Summa Theologiae II-II, Q. 40. This is García Cuadrado's independent scholarly work, published separately from Báñez's commentary.

Independent scholarly introduction, notes, and bibliography by José Ángel García Cuadrado to Domingo Báñez’s commentary on Summa Theologiae I, q. 1. This is a separate Spanish-language work that comments on the corresponding question in Báñez’s commentary.

On the Divine Names (De divinis nominibus) is the chief theological treatise of the Christian Neoplatonist writing under the name Dionysius the Areopagite, probably in the late fifth or early sixth century. Addressed to Timothy, it unfolds the names predicated of God — Good, Light, Beauty, Love, Being, Life, Wisdom, Power, Justice, and the rest — through thirteen chapters, grounding each name in Scripture and in the tradition of Hierotheus. Its account of divine procession, participation, and the beautiful-and-good became foundational for Byzantine and medieval Latin theology, and it is among the authorities Aquinas cites most. Schola presents the Greek text with the Latin translation of Balthasar Corderius and the English translation of John Parker (1897).

The Celestial Hierarchy (De caelesti hierarchia) is the principal angelological treatise of the Christian Neoplatonist writing under the name Dionysius the Areopagite, probably in the late fifth or early sixth century. It interprets biblical images of heavenly beings as a graded economy of purification, illumination, and perfection, famously arranging nine angelic orders in three triads. Through its Greek and Latin transmission, its vocabulary of hierarchy and participation became enormously influential in Byzantine and medieval Latin theology, including the angelology of Aquinas and later commentators. Schola presents the work in Latin and English.

The Mystical Theology (De mystica theologia) is the shortest and densest treatise of the Corpus Dionysiacum, addressed to Timothy. In five brief chapters it teaches the ascent beyond every affirmation and negation to union with God 'in the divine darkness' of unknowing — the theology of negation that Aquinas cites most among Dionysius's works and that anchors the scholastic doctrine of God's incomprehensibility. Moses' ascent of Sinai and the Apache Bartholomew's 'theology of much and least' frame the movement through causes to the Cause itself, Who is beyond every assertion and every removal. Schola presents the Greek text with the Latin translation of Balthasar Corderius (as printed in Migne PG3, 1857) and the English translation of John Parker (1897).

The Cursus Theologicus of the Discalced Carmelites of Salamanca (the 'Salmanticenses'), tomus I, in the 1870 Paris reprint. Contains the Prooemium and the three great treatises of this volume: De principio individuationis (a digression on the principle of individuation), De Visione Dei (in quaest. 12), and De Scientia Dei (in quaest. 14, including the extended rejection of middle knowledge). The edition prints St Thomas's Prima Pars text alongside; that text is not republished here.