Scholastica commentaria in Primam Partem Summae Theologicae

OF BROTHER DOMINIC BAÑES

ON THE PROOEMIUM OF ST. THOMAS

MEDITATION.

Revolving for many years, in almost continual reading, the erudition and doctrine of this Angelic Doctor, I seem to myself now to be beginning, and I long more ardently to become his disciple anew. For while I contemplate more attentively the prooemial entrance of this work, I cannot sufficiently admire his divine genius. It is not the luxuriance of welling words, not the little flowers of the rhetoricians' speech, that delight or frighten me: but that which deservedly affects my mind with the highest admiration is how great the gravity, how great the sweetness of speech, how great the modesty and profound humility with which he offers and promises himself as a teacher of Catholic truth. But whether he has accomplished this, no one who has dwelt with a candid mind in this marvelous Summa of sacred Theology can fail to know. But indeed, since many who aspire to glory in the name of Theologians are not pleased by the waters of Siloah, which flow in silence, namely, this holy Doctor's tranquility in teaching, and a sweetness abounding in most profound erudition and proceeding like a great and clear river running sweetly: they have turned to the writings of other Schoolmen: in which they find a great multitude of useless arguments resounding like the roar of a turbid torrent: and, hunting their own glory in these, they are delighted not a little: and they insult the followers of St. Thomas, and reprove them for following a superficial method of doctrine, and for touching and teaching theological difficulties less profoundly. It has seemed good also to me, the last among all of my order, professor of the First Chair in this renowned University of Salamanca, with the Lord's help following in the footsteps of my masters and diligently attaining their teaching, to publish, for the common utility of the Theologians of our time, the Scholastic commentaries which were wanting on this first part of St. Thomas. Trusting therefore in divine aids, and imploring the patronage of St. Thomas, I shall begin. And I wish the candid Reader to be warned before all things that what Cajetan, in explaining the prooemium of St. Thomas, testifies concerning himself, be regarded as having been said as it were by me.

This prooemium of St. Thomas, in a brief compendium, promises a great store of erudition. From it I gather three lessons for myself. The first is: that two things pertain to a perfect Doctor of Catholic truth, namely, to instruct the advanced, and to educate beginners.

The second lesson is: what the intention of a Scholastic Doctor ought to be while he prepares and undertakes to interpret the Theological Summa of St. Thomas, namely, that he strive with all his powers to elucidate the things which pertain to the Christian religion.

The third lesson is: what method is to be observed in Scholastic questions, namely, that useless arguments and their sophistical multiplication be wholly avoided: then that the order of true doctrine be preserved, so that every theological difficulty be examined and defined in its proper place: and finally that he pursue all things briefly and clearly (which is a most difficult thing), as far as possible according to the dignity of the matter at hand. All of which the Theologian will attain the more surely, or at least the more fruitfully, by humility and confidence in divine aid, and by assiduous prayers.

Meditation on the first lesson.

St. Augustine, book 5 on Genesis, chap. 3, says: Sacred Scripture so speaks as to mock the proud by its height, terrify the attentive by its depth, feed the great by its truth, and nourish the little ones by its affability. But since the sacred writings, written with the Holy Spirit dictating, preserving the aforesaid form of speech, produce effects so varied and so marvelous according to the diversity of hearers, it will not be foreign to a Doctor of Catholic truth to adapt and dispose his doctrine according to the capacity of beginners, in accordance with the testimony of the Apostle cited by St. Thomas, 1 Corinthians 3: As to little ones in Christ, I gave you milk to drink, not meat. Moreover, the diligent and solicitous teacher of Sacred Theology will not for that reason be worthy of reproach if, consulting the more advanced both in virtue and in learning, he diligently and profoundly disputes the subtler and deeper questions, observing the Apostolic precept of him who said in Romans 1: I am a debtor to the Greeks and to the Barbarians, to the wise and to the unwise. And again: But we speak wisdom among the perfect, 1 Cor. 2. Whence also the most prudent Cajetan deservedly notes that this divine work of the Theological Summa, published by the Angelic Doctor, is adapted to novices, not by reason of facility or of a superficial and introductory treatment: but because in exactly treating the most profound matters and the most hidden mysteries, that mode of disposing doctrine and of brevity of words is preserved which the infant genius of disciples who come from the discipline of Aristotle to the study of Sacred Theology requires.

On the second lesson: a meditation containing the division of the whole Theological Summa.

In Isaiah, chap. 8, we read: I am the Lord, who teaches you useful things. But where such useful things for us who seek eternal salvation are contained, the Apostle, speaking by the same Spirit, 2 Timothy 3, instructing his dearest disciple for the evangelical ministry, says: From infancy you have known the sacred writings, which can instruct you to salvation through the faith which is in Christ Jesus. In which words note in passing that the faith which is in Christ Jesus is the foundation for the instruction and understanding of the sacred writings. Then he says: All Scripture divinely inspired is useful for teaching, for arguing, for reproving, for instructing in justice, that the man of God may be perfect, instructed for every good work. From the explanation of this sacred testimony, which I received from the same St. Thomas in lecture 3 on the same passage of the Apostle, it has seemed good to me to offer such an understanding of the second lesson, that the clear division of the whole sacred Theology according to the due order of doctrine may be had before the eyes of novice Theologians, part by part.

Others distribute in other ways, pleasing to themselves, the order of sacred Theology observed by St. Thomas. To me, however, this one has especially pleased. And so St. Thomas says that the intention of the Doctor ought to be that he strive with all his powers to elucidate the things which pertain to the Christian religion. The first foundations, then, of the Christian religion are the fourteen articles of the Catholic faith, which are proposed to the whole people for belief. Seven of them we say pertain to the divinity, namely, that God is one, that He is the Father, that He is the Son, that He is the Holy Spirit. Behold four articles. The fifth is, that He is the Creator: the sixth, that He is the Savior: the seventh, that He is the Glorifier. Then the Catholic Church distinguishes seven others pertaining to the humanity of Christ. The first, that the Son of God the Father and true God was incarnate by the power of the Holy Spirit. The second is that the Son Himself was made man, was born of Mary ever virgin. The third, that under Pontius Pilate He suffered, and was crucified, and died, and was buried. The fourth, that He descended into hell. The fifth, that He rose from the dead on the third day. The sixth, that He ascended into heaven, and sits at the right hand of the Father. The seventh, that from there He will come to judge the living and the dead, so as to render to each according to his merits.

Perhaps there will not be lacking one who mocks me and reproves me for at last distinguishing and commending so exactly, to Theologians, the things which are proposed to infants learning their first letters. If there is anyone who objects this to me, let him receive this answer. I indeed have read in the Apostle, 1 Corinthians 13: When I was a little one, I spoke as a little one, I understood as a little one, I thought as a little one. But when I became a man, I put away the things that were of a little one. We see now through a mirror in an enigma, but then face to face. From which testimony we plainly understand that all, as many as still walk by faith, are little ones: but those who, bathed in the light of glory, behold God face to face are called men. The Apostle abundantly enough admonishes us of this when, adapting the proposed metaphor of the little one and the man to the condition of the body, he says: We see now through a mirror in an enigma, but then face to face. Let no one therefore think, however great the genius with which he has been endowed and having become a partaker of the divine doctrine, that he is not still to be numbered among the little ones. Nay rather, if he is truly wise, then he recognizes the more how much he is a little one. For when a man has finished, then he will begin. This difference, indeed, I find between the greatest Theologians and the common men of the Christian people, namely, that the wiser any Theologian is, the more he acknowledges his own ignorance and weakness: and in his own eyes he appears to himself a little one. But others, who have less knowledge of the divine science, do not know how much they lack, and are ignorant of their own ignorance.

That therefore we may return whence we digressed, let us attend to what the Apostle says: We see now through a mirror in an enigma, and let us observe that the foundations of Sacred Theology are divine enigmas, from which, nevertheless, we may not turn away the keenness of the mind even for an hour while we devote ourselves to Sacred Theology by scientific discourse. But lest I delay you longer, now receive the beautiful and serene division of the parts of our whole Theology: which will then be best if I reduce the manifold matter of this divine wisdom to the aforesaid foundations as to its proper principles.

The division of the whole Theology.

St. Thomas therefore, in a marvelous order, divided this Theological Summa.

He distinguished it therefore into three parts. In this first part he disputed, explained, and defined all things which seemed deservedly to be disputed, explained, and defined concerning the five articles of our faith pertaining to the divinity. For through twenty-six questions he contemplates all things which pertain to God Himself as He is one in Himself. Then, however, from the twenty-seventh question up to the forty-third, he is occupied with the three articles concerning the mystery of the Trinity. And finally from the forty-fourth question to the end he discusses many things concerning the Creator of all things and the creatures proceeding from Him, lest ignorance of creatures be turned into an injury to the Creator.

But now, what is the most difficult business for a Theologian, but most necessary for the intended end, the Angelic Doctor treated most exactly in the second part. For the sixth article of the divinity is that God is Savior, namely the justifier of sinners. But since God has manifested His omnipotence most of all by sparing and showing mercy, and since the end of our faith and of the Sacred Writings is that we miserable ones obtain salvation, it is necessary that the Doctor Theologian, as it were a heavenly physician of souls, intend most of all to those things which contribute to the salvation of souls. Wherefore St. Thomas composed the volume of the Second Part, where the Savior and the salvation of men to be acquired are treated, so great that it was necessary for his disciples to divide it again into two parts: the former of which they called the First of the Second, and the latter the Second of the Second. Now therefore, that novices may understand the most fitting order of the matters treated in both, I have indeed meditated thus. For I contemplate man, from the original sin of the first parent, left most miserable, wounded, and half-dead. To cure whom it is necessary, besides the physical disciplines, that another science of salvation be applied. The Theologian, therefore, who prepares to show himself a fit teacher of that science of the salvation which has been given by the Lord for the remission of sins, in the place of God the Savior: it is necessary, before all things, as physicians of bodies are accustomed to do, that he test the pulse of the arteries of the sick man to be cured, so that from it he may recognize the magnitude of the disease and, at the opportune time, devise and prescribe the medicinal remedy. Insisting therefore on the metaphor of this similitude, behold, Theologian, I set before you, in due order, all the things which St. Thomas contemplates and discusses in what follows after the First Part. For in the First of the Second, while at the very beginning he inquires whether it befits man to act for an end, and whether all things are ordered to the ultimate end, and the rest which can in any way regard that ultimate end, what else does he do than test the pulsific power and vital motion of the infirm rational nature? And this he pursues through no fewer than forty-eight questions, which, if you read attentively, you will see not only the pulse of man carefully tested, but also all the motions of the mind and its parts and passions distinctly known, and, as it were, a most exact anatomy made of all of them. Then, from the forty-ninth question concerning good and evil habits, and concerning the very infirmity of human nature derived from original sin, he extends his consideration most copiously up to the eighty-ninth question. But now, from the ninetieth question, he sets before the eyes of the infirm man the divine and human rule and norm of law which the rational nature ought to observe, so that he may begin to cry out, Who will deliver me from the body of this death? and, acknowledging his own infirmity, may hear what follows in the Apostle, The grace of God through Jesus Christ, Romans 7. Whence St. Thomas consequently, from the one hundred and ninth question to the end of the First of the Second, is occupied with this alone, to set forth and commend the necessity of grace. Furthermore, in the Second of the Second he consequently proceeds to distribute, in a more special and more exact method, the formal causes of the justification of the impious, and most copiously to show each of the things which can be desired for perfect salvation. Namely, concerning the three Theological virtues, Faith, Hope, and Charity, concerning the four Cardinal virtues, to which the innumerable multitude of the other virtues is reduced, there is nothing which he has not examined to the nail.

But because no one receives grace and all the virtues from God except through Jesus Christ our Savior, he composed the Third Part of this divine Theological Summa, so that in it he might openly teach, and distinctly set before the eyes, whatever pertained to explaining and defending the seven articles of the humanity. And this he completed through forty-nine questions. Moreover, since the divine power of our Head is applied through the seven sacraments of the Church, as it were through instrumental causes, while Christ sits at the right hand of God: at last, from the sixtieth question of the Third Part, he began to discuss the seven sacraments of the Church instituted by Christ the Lord. But the Angelic Doctor, prevented by untimely death, did not complete it, but completed the disputation only on the sacraments of Baptism, Confirmation, and the Eucharist; and he left the treatise on Penance imperfect. But the remaining things which are wanting must be taken from his writings on the fourth book of the Sentences. Where also, concerning the last article of the divinity, that God is Glorifier and Rewarder, and concerning the glorious second coming of Christ the Lord, which is the seventh article of the humanity, St. Thomas treated so as to surpass the other Schoolmen: but he did not attain to himself such as we contemplate him in the Theological Summa, nor has anyone been able to attain to it so far. Behold now, novice Theologian, in what way from the aforesaid you can grasp the understanding of the Apostolic testimony which was the beginning of our meditation. The Apostle therefore says, in the second letter to Timothy, 3: All Scripture divinely inspired is useful for teaching and arguing, for reproving and instructing in justice. For Sacred Scripture is the foundation, so that he who has the faith which is in Christ Jesus may be able, exercised by study and meditation of it, to draw profit for teaching the truth, and for defending it against those who contradict, as the Apostle says to Titus, 1: That he may be able to exhort in sound doctrine, and to refute those who contradict. Then from the same Sacred Scripture are gathered the lessons necessary for reproving men from vices and instructing them in justice. Whence it comes about that sacred doctrine yields profit to the Catholic Doctor, so that he may be instructed and be able to instruct others, not only in speculative truths, but also in practical ones. Thus therefore the effect of Sacred Scripture is fourfold, as St. Thomas says on the same passage, namely, to teach truth and to refute falsehood as regards the speculative part; but as regards the practical, to reprove from evil and lead to good. By instruction of this kind, therefore, the man of God will be perfect, instructed for every good work. But the Apostle calls the man of God, in a special sense, the evangelical minister and teacher of truth. According to that text of 2 Peter, 1: Holy men of God spoke, inspired by the Holy Spirit. For so too of old the prophets were called men of God, as is plain in 4 Kings, first chapter, and elsewhere more often.

Now therefore, Theologian, if you desire to be a perfect man of God, that is, a doctor of Catholic truth, attend to yourself and to doctrine, and strive to emulate St. Thomas, the most excellent among the Scholastic Doctors and the most diligent among all and the greatest prince in the art of teaching. For he marvelously distinguished and ordered all things which pertained to the speculative part. But the things which regarded the practical he treated with no less diligence and erudition.

From all the aforesaid it is openly clear that a Scholastic Theologian who has dwelt in the doctrine of St. Thomas is a fit teacher of Sacred Scripture; especially in those dogmas which are the principal ones and most useful for the salvation of men and the edification of the Church. As for example, the things which pertain to the articles of faith, to the account of Hope and Charity and the other virtues, which also regard the obligation of God's commandments, predestination and justification, the ministry of the sacraments: no one will attain them as will he who has dwelt in the doctrine of this Angelic master. But the remaining things which, besides these, are found in the Sacred Writings are easier and the Theologian can, if he wishes, attain them by simple diligence. Whence undeservedly certain diligent grammarians, who glory in the name of Theologians, mock the Schoolmen as if they were ignorant of the sacred writings; whereas they themselves are much more ignorant, not understanding that the greater utility of Sacred Scripture lies in the understanding of dogmas. In which an error will be much more pernicious than in the morose computation of times and numbers and in observing the phrases of Sacred Scripture, in all of which the pious grammarians sometimes surpass the Scholastic Theologians more by diligence than by genius: although there are not wanting among our own those who are of very great worth even in this part. Thus far let what has been said of the meditation on the second lesson of St. Thomas and on the division of Sacred Theology suffice.

Concerning the third lesson of St. Thomas: the same author's meditation on the best style and order of proceeding in Scholastic discipline.

But now it remains to speak of the third lesson. For St. Thomas says that the purpose of his intention is to hand on the things which pertain to the Christian religion in the manner that is expedient for the instruction of beginners. But the manner which best suits the instruction of beginners consists most of all in this, that the teacher of Sacred Theology pursue the things which pertain to sacred doctrine briefly and clearly, according as the matter allows, as St. Thomas himself says. There are therefore three things which produce confusion and overwhelm the genius of the learner. The first is the multiplication of useless questions, articles, and arguments. The second is that the things which are necessary are not handed on according to the order of doctrine. The third is the frequent repetition of the same things, which is altogether tedious. These impediments, surely, he will avoid who pursues briefly and clearly the things which are necessary to be known. For one who strives for brevity easily abstains from the multiplication of useless questions and from the frequent repetition of the same things. But while he strives to proceed distinctly and clearly, it is necessary that he embrace the due order of doctrine. Here now I would say, not without admiration: Who is this, and we will praise him? To strive to be brief, I become obscure, Horace had said, understanding that it is no small difficulty to join perspicuity of words and things with brevity. The holy Fathers Jerome, Augustine, Ambrose, Gregory, and many others of the Greeks most learned, handed on abundantly enough the understanding of the Sacred Scriptures and many seeds of doctrines. Yet they were not solicitous to preserve the order of doctrine; either because it did not befit their gravity to pursue each thing so morosely, or because the manners of those times and the temperaments of men did not demand so exact a manner of disputing and teaching: but rather they composed theological books and treatises most copiously as the occasion of disputing against heretics offered itself. But after the Church obtained so many and so varied writings of sacred doctrine from the holy Fathers, and after heretics, equipped with a thousand subtleties and diabolical arts of deceiving, began to understand perversely and to preach pestiferously both Sacred Scripture and the doctrine of the holy Fathers, it was very necessary and divinely arranged by providence that the Doctors of the Catholic Church reduce all the dogmas of the holy Fathers into an order of doctrine. Nor did they accomplish this alone, but also reduced the teachings of the Philosophers, by which sacred doctrine was accustomed to be attacked, into an art, so that they now serve Theology as, as it were, faithful handmaids. Whence it came about that, by a marvelous compendium and in a short time, disciples of Sacred Theology become doctors fit for every disputation against heretics. Among all these, therefore, who devoted themselves to Scholastic wisdom, the Angelic Doctor so excelled that deservedly he seems to have had not a human but an angelic genius. He surely pursues all things briefly and clearly, as far as is possible according to the dignity and depth of the matter. Whoever has imitated him will not have strayed far from the mark in the method of teaching.

Furthermore, that we may complete in practice what we say in theory: concerning the aforesaid lesson I shall briefly note certain things, both for disciples and for teachers.

It is to be noted, therefore, first, that a multitude of questions is not dissonant with the brevity of Scholastic doctrine, but a multitude of useless questions. For St. Thomas himself, in this Theological Summa, which, prevented by death, he did not give finished in all its numbers, nevertheless disputed no fewer than five hundred and twelve questions. But of articles and arguments we can scarcely comprehend the number. But that brevity is to be required in Scholastic discipline which wholly avoids useless questions and the superfluous repetition of the same things. This the diligent teacher will attain if he discusses each thing in its own and legitimate place.

Note, second, that many questions seem useless in Sacred Theology to those little exercised in it. But if one has looked into them, he will find very great utility for treating the graver matters. You will often have an example of this in these commentaries on the first Part, but especially from question 53 up to 58, where many questions are disputed concerning the motion and cognition of the Angels, which at first sight will perhaps appear more curious than profitable. Yet these contribute very much to the understanding of the mystery of the Trinity and of divine cognition and of God's existence and operation in things. I confess, nevertheless, that sometimes we are pressed into one fault by another's fault, while we report the arguments of many opinions adversant to the doctrine of St. Thomas, in order that the truth may shine forth the more. But in all these a measure is to be observed, as much in the things themselves as in the words, lest by prolixity of doctrine tedium be generated in the minds of the hearers.

Note, third, that not every repetition is vicious. For St. Thomas too, in this Theological Summa, sometimes repeats the same things which had been treated elsewhere, when the order of matters can scarcely be preserved otherwise. Let there be an example. In the Second of the Second, question 10, article 12, he asks: Whether the children of Jews and of other unbelievers are to be baptized against the will of their parents? This title he repeats again in the third part, q. 68, article 10; but for different reasons. For in the Second of the Second, when he was treating of those who receive the faith, and asked whether unbelievers could be compelled to receive the faith? but children do not receive the faith otherwise than through baptism; it was necessary consequently to define whether the sacrament of faith could be conferred on them against the will of their parents. Again in the Third Part, the order of the disputation demanded that there be speech concerning all who were capable of baptism, and accordingly it was necessary to dispute whether the will of the parents was necessary, or whether they could be baptized against their will. But if you consider attentively, he dealt much more briefly in the Third Part, adding something new, than he had discussed in the Second of the Second.

Note, fourth, how necessary it is for the teacher of Theology, especially when dictating in school, to abstain from eloquent and ornate speech: since this cannot be done without the loss of much time: and the softness of diction enervates the force of Scholastic arguments. Let the industrious teacher therefore take care to elucidate the gravest matters briefly with propriety of words: and what can be said in one word, it is superfluous to use two. Brother Melchior Cano, a most wise master of our order and my teacher, while he was dictating in the First Chair of Sacred Theology at Salamanca, it was a marvel with how great a compendium of words and brevity of speech he distinctly embraced many things. But when afterwards he had composed his book on the Theological Places, and, before sending it to the press, had handed it to me to read, so that (such was his modesty) the master might seek the judgment of the disciple; I remember that, after I read the book, I answered my teacher: the gravity and depth of the doctrine had indeed pleased me very much: but the continuous and affected sweetness of speech had displeased me. He, however, hearing my objection willingly, confessed that the matter stood so. But he added this excuse, that he had written the book rather for foreign nations, which are very much delighted by eloquence, so that, allured by the sweetness of diction, they might imbibe Catholic doctrine. And the outcome of the matter proved it. For among the Spaniards that book is not esteemed as much as the dignity of its doctrine deserves. But the other nations venerate it greatly both for the utility of its doctrine and for the sweetness of its speech. But I, with the Lord's help, shall strive with all my powers to compose this work for the utility of readers in such a way that the style of speaking and the method of proceeding accord with the gravity of the questions. Nor indeed shall I be very solicitous to serve the ears of the grammarians; provided that the truth be understood the more distinctly. For I am always mindful of that which Augustine, in book 4 of De Doct. Christ., chap. 11, teaching the Ecclesiastical Doctor, says: What does a golden key profit, if it does not open? or what does a wooden one harm, if it opens? I had intended, in the exordium of this first part, to prescribe the method of Scholastic Theology. But because for the sake of elucidating this argument I have meditated many things which required a whole book, for that reason I have determined to publish a treatise of this kind separately at another time. But behold Rhodes, behold the leap. Now let us begin what is at hand, with the Lord's help.