Summa summae S. Thomae sive compendium theologiae
Charles René Billuart (1685–1757)
First published 1754
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.
Proemium I: De natura et dotibus theologiae
Tractatus I: De Deo et Ejus Attributis
Dissertatio I: De Dei existentia
Articulus I: Utrum Deum esse sit per se notum
Articulus II: Utrum sit Deus, et quibus rationibus demonstretur?
Articulus III: De Atheismo
Articulus IV: Utrum possit dari ignorantia invincibilis de existentia Dei?
Articulus V: An existant athei theoretici?
Dissertatio II: De natura seu quidditate Dei et Ejus attributis in communi
Articulus I: Quodnam sit constitutivum divinae naturae?
Articulus II: De attributis divinis in communi
Dissertatio III: De attributis in particulari quae pertinent ad divinum esse
Articulus I: De simplicitate Dei
Articulus II: De perfectione Dei
Articulus III: De bonitate Dei
Tractatus I: De infinitate Dei
Tractatus II: De immensitate Dei
Articulus IV: De immutabilitate Dei
Articulus V: De aeternitate Dei
Articulus VI: An Deus sit unus?
Dissertatio IV: De visione Dei a nobis
Articulus I: Utrum Deus, ut est in se, possit videri oculo corporeo?
Articulus II: Utrum intellectus creatus supernaturaliter adiutus possit videre Deum ut in se est?
Articulus III: Utrum aliquis in hac vita viderit, possitve videre Deum ut est in se?
Articulus IV: Utrum essentia divina videatur aut videri possit per aliquam similitudinem seu speciem?
Dissertatio V: De scientia Dei
Articulus I: Utrum in Deo sit scientia proprie dicta, eaque sit attributum?
Articulus II: De obiecto et divisione scientiae Dei
Articulus III: An et quae scientia in Deo sit causa rerum?
Articulus IV: In quo medio Deus cognoscat alia a se?
Dissertatio VI: De praescientia futurorum
Articulus I: Quid et quotuplex sit futurum?
Articulus II: Utrum Deus certo et infallibiliter cognoscat omnia futura absoluta, contingentia et libera?
Articulus III: Quomodo futura sint praesentia in aeternitate?
Articulus IV: In quo medio Deus cognoscat futura absoluta, contingentia et libera?
Articulus V: De scientia futurorum conditionatorum
Articulus VI: De scientia media
Dissertatio VII: De voluntate Dei
Articulus I: De voluntate Dei secundum se, et eius obiecto
Articulus II: De libertate Dei
Articulus III: Quotuplex sit voluntas in Deo, et an semper impleatur?
Articulus IV: De voluntate Dei circa salutem omnium
Articulus V: Utrum Christus sit mortuus pro omnibus omnino hominibus?
Articulus VI: Utrum Deus omnibus provideat auxilia sufficientia ad salutem?
Dissertatio VIII: De praedefinitionibus seu decretis divinis circa actus nostros liberos
Articulus I: Unde repetenda sit infallibilis efficacia divinorum decretorum circa actus nostros liberos?
Articulus II: Solvuntur obiectiones
Dissertatio IX: De providentia, praedestinatione et reprobatione
Articulus I: De providentia
Articulus II: De praedestinatione
Articulus III: Utrum praedestinatio sit ex praevisis meritis, an mere gratuita
Articulus IV: Solvuntur obiectiones contra utramque conclusionem
Articulus V: De reprobatione
Articulus VI: De motivo reprobationis
Tractatus II: Tractatus de SS. Trinitatis Mysterio
Dissertatio I: De Veritate Mysterii SS. Trinitatis
Articulus I
Caput I: § I: Asseritur veritatis mysterii SS. Trinitatis
Caput II: § II Objectiones a ratione contra integrum mysterium
Articulus II: Utrum sanctissimae Trinitatis mysterium possit lumine naturali cognosci?
Dissertatio II: De processionibus divinarum personarum
Articulus I: Utrum in divinis sint processiones?
Articulus II: Unde processio Verbi habeat quod sit generatio, et non processio Spiritus Sancti?
Dissertatio III: De relationibus divinis
Articulus I: An sint et quot sint in Deo relationes reales?
Articulus II: Utrum relationes divinae habeant existentias relativas realiter inter se et virtualiter ab existentia essentiae distinctas?
Articulus III: Utrum relationes divinae, praeter perfectionem absolutam essentiae, afferant aliam relativam?
Dissertatio IV: De Personis Divinis
Articulus I: Utrum personae divinae constituantur relationibus?
Articulus II: Utrum in Deo secundum se considerato et personis praeintellecto sit aliqua subsistentia absoluta, et praeter illam sint insuper tres subsistentiae relativae
Articulus III: Utrum Spiritus sanctus procedat a Filio?
Articulus IV: De missione divinarum personarum
Tractatus III: Tractatus de Deo Creatore
Dissertatio I: De processione creaturarum a Deo
Articulus I: Utrum omne ens sit effective a Deo?
Articulus II: Utrum Deus sit causa exemplaris et finalis omnium rerum?
Articulus III: De modo emanationis rerum a Deo, qui dicitur creatio
Articulus IV: Utrum solius Dei sit creare
Articulus V: Utrum plures mundi sint possibiles, et mundus existens sit perfectus?
Articulus VI: Utrum creaturae indigeant ut a Deo conserventur?
Dissertatio II: De angelis
Articulus I: De existentia et quidditate angelorum
Articulus II: De loco et motu locali angelorum
Articulus III: De pertinentibus ad intellectum et voluntatem angelorum
Articulus IV: De gratia et gloria angelorum
Articulus V: De culpa angelorum
Articulus VI: De poena daemonum
Articulus VII: De locutione et illuminatione angelorum
Articulus VIII: De custodia bonorum angelorum et impugnatione malorum
Dissertatio III: De opere sex dierum
Articulus I: Utrum sex dies creationis sint reales?
Articulus II: Utrum cosmogonia Mosaica everti possit?
Dissertatio IV: De homine
Articulus I: Utrum primi parentes nostri immediate a Deo conditi fuerint?
Articulus II: An et qua ratione homo sit factus ad imaginem Dei?
Articulus III: Quomodo anima humana corpori uniatur?
Articulus IV: Utrum anima rationalis creetur, vel traducatur a parentibus?
Articulus V: Utrum anima rationalis creetur cum corpus humanum primo constituitur, id est in ipsa conceptione?
Articulus VI: Utrum primus homo creatus fuerit in statu gratiae sanctificantis?
Articulus VII: Quarum rerum cognitionem habuerit homo?
Articulus VIII: Utrum Adam innocens inordinatis concupiscentiae motibus fuerit obnoxius?
Articulus IX: Utrum corpus Adae vere fuerit de limo terrae?
Articulus X: Utrum homo in statu innocentiae fuerit immortalis?
Articulus XI: Utrum in statu innocentiae fuisset generatio ad multiplicationem hominum?
Articulus XII: Utrum in statu innocentiae homines nati fuissent iusti?
[I answer in the affirmative. In the state of innocence men would have been born in original justice, and consequently in sanctifying grace, which is the root of original justice1.
Proof 1°. Naturally man generates his like according to species. Hence whatever accidents follow upon the nature of the species, in these it is necessary that children resemble their parents, unless there be an error in the operation of nature, which would not have occurred in the state of innocence. But in individual accidents it is not necessary that children resemble their parents. Now original justice, in which the first man was created, was an accident of the nature of the species, not as though caused from the principles of the species, but only as a certain good divinely given to the whole nature2. Therefore.
Proof 2°. Original justice was a gift divinely granted to the whole human nature. Therefore. — Proof of the antecedent. Opposites are of one genus. But original sin, which is opposed to original justice, is a sin of nature; hence it is transmitted from parents to their posterity3. Therefore.
And this is what Anselm teaches, saying in the book de Conceptu Virginis, c. 10: « As soon as they had a rational soul, those whom man would beget, if he had not sinned, would be just. »
You will ask whether in the state of innocence men would have been born confirmed in justice.
I answer in the negative4.
Proof. Children at their birth would not have had more perfection than their parents in the state of generation. But the parents, so long as they were begetting, would not have been confirmed in grace. Therefore. — Proof of the minor. A rational creature, by the ordinary law and apart from a special privilege, is not confirmed in justice except through the clear vision of God, to which, once seen, it cannot but cleave, since He Himself is the essence of goodness, from which, once possessed, no one can be turned away, since nothing is desired and loved except under the note of good. Therefore.
I said, apart from a special privilege, such as was granted to the blessed and immaculate Virgin Mary.]