Commentaria in Summam contra Gentiles, Liber IV
Francesco Silvestri (1474–1528)
Commentaria in Summam contra Gentiles
First published 1918
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.
Prooemium
Caput I: Quod sit generatio, paternitas et filiatio in divinis
Caput II: Quod filius Dei sit Deus
Caput III: Quid opinatus sit Photinus de filio Dei, et eius improbatio
Caput IV: Opinio Sabellii de filio Dei, et eius improbatio
Caput V: De opinione Arii circa filium Dei
Caput VI: Improbatio opinionis Arii de filio Dei
Caput VII: Solutio ad auctoritates quas Arius pro se inducebat
Caput VIII: Solutio ad auctoritates Photini et Sabellii
Caput IX: Rationes contra generationem et processionem divinam
Caput X: Quomodo accipienda sit generatio in divinis, et quae de filio Dei dicuntur in Scripturis
Caput XI: Quomodo filius Dei dicatur Dei sapientia
Caput XII: Quod non est nisi unus filius in divinis
Caput XIII: Solutio ad rationes supra inductas contra generationem divinam
Caput XIV: De spiritu sancto, quod sit in divinis
After St. Thomas has determined concerning the person of the Father and of the Son, he intends to determine concerning the person of the Holy Spirit1. Concerning this, however, he does two things: first, he shows from Sacred Scripture that the Holy Spirit is; second, he shows what he is, in the following chapter.
The first he shows, first, by the authority of Matt. ult., Going, etc.; second, by the authority of 1 John 5, There are three, etc.; third, by the authority of John 15, making mention of his procession, where he says, When the Paraclete comes, etc.
It should be noted that, although it is necessary that there be a trinity of persons in the divine nature, this nevertheless cannot be proved by natural reason. And therefore, to prove that the Holy Spirit is, St. Thomas does not use any natural reason, but only the authorities of Sacred Scripture.