Commentaria in Primam Partem Summae Theologiae
Tommaso de Vio Cajetan (1469–1534)
First published 1507
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.
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Praefatio ad Oliverium Carrafam
In Prooemium Summae Theologiae
Quaestio I: De sacra doctrina, qualis sit, et ad quae se extendat
Articulus I: Utrum sit necessarium, praeter philosophicas disciplinas, aliam doctrinam haberi
Articulus II: Utrum sacra doctrina sit scientia
Articulus III: Utrum sacra doctrina sit una scientia
Articulus IV: Utrum sacra doctrina sit scientia practica
Articulus V: Utrum sacra doctrina sit dignior aliis scientiis
Articulus VI: Utrum haec doctrina sit sapientia
Articulus VII: Utrum deus sit subiectum huius scientiae
Articulus VIII: Utrum haec doctrina sit argumentativa
Articulus IX: Utrum sacra scriptura debeat uti metaphoris
Articulus X: Utrum sacra scriptura sub una littera habeat plures sensus
Quaestio II: De Deo, an Deus sit
Articulus I: Utrum Deum esse sit per se notum
Articulus II: Utrum Deum esse sit demonstrabile
A famous title. – In the body, two things. First, he distinguishes demonstration into that and why, etc. Second, he answers the question affirmatively with a single conclusion: that God is, that is, God's esse, is demonstrable a posteriori, or through an effect.
It is proved. An effect depends on its proper cause; therefore, given an effect, the cause must pre-exist; therefore, from any effect whatsoever—provided it is better known to us—it can be demonstrated that its proper cause exists. Therefore, that God exists is demonstrable through effects better known to us. – All this is clear, on the supposition that God has some effects better known to us, which will be shown below1.
II. In response to the first, note that the things known of God by natural light are taken in two ways: in one way, in themselves; in another way, as known to us. And likewise the articles of faith are taken in themselves and as believed. If both are taken in themselves, then it is not true that these are preambles to the propositions that are articles of faith: but some precede, such as that God is, that God is one, good, and similar absolute truths; some follow, such as that God is the first cause of things, and the like. Nor does it follow from this that they are propositions prior to the first principles in theology: although it does follow that there are certain ones prior to those principles that are the articles of faith. For the preceding ones, in themselves, are among the principles: for it has already been said in article 22 that the articles of faith, in themselves, are per se principles of theology; as believed, however, per accidens. – But if both are taken as known to us, then all things naturally known in this way are preambles, on account of the reason given in the text: and this is all the text intends. Therefore be careful.
III. In response to the second, note that this doctrine concerning the demonstration of the question whether it is is true with respect to us: for according to such an order, the question what it is follows upon whether it is. In itself, however, the reverse holds, as is taught in II Posterior Analytics3.