Motu proprio, etc. Since, as we have heard, our beloved son Michael Tramezinus, a bookseller of Venice, has lately caused to be set forth to us that, for the common utility of all studies, at his own expense he intends to have printed divers Latin and Italian works, both Italian works translated from the Latin, French, and Spanish tongues and Italian works composed and in no wise translated¹, hitherto unprinted, and fears lest works of this kind afterwards be printed by others without his licence, which would tend to his greatest prejudice; We therefore, wishing to provide for his indemnity, by like motion and certain knowledge grant and concede to the same Michael that the aforesaid works hitherto unprinted — examined and approved, for printing through him, by the inquisitors of that place, or if in the City by the Master of the Sacred Palace — may for ten years after the printing of the same works, or of any of them, not be printed by anyone without his licence, nor sold by them or by others, nor kept for sale in their shops or elsewhere, save as printed or to be printed by the said Michael; forbidding all and singular Christian faithful, both in Italy and outside Italy, especially booksellers and printers of books, under pain of excommunication latae sententiae — and in lands mediately or immediately subject to the Holy Roman Church also under penalties of five hundred gold ducats to be applied to the Apostolic Camera, and moreover of loss of the books — to be incurred by the deed itself and without other declaration, as often as contravention shall occur, lest within ten years to be reckoned from the printing of the said works, or of any of them respectively, they dare, without the express licence of the same Michael, during the said ten years to print the said works, both Latin and Italian, hitherto unprinted and to be printed by Michael himself, or to sell such as are printed or to be printed by others than the said Michael, or to have or offer them for sale, or to hold them as above. Commanding all our venerable brethren the Archbishops, and their Vicars general in spirituals, and in the temporal state of the Holy Roman Church also the legates and vice-legates of the Apostolic See and the governors of the said state, that as often as they shall have been requested on behalf of Michael himself, or any of them shall have been requested, they assist Michael with the protection of effectual defence, and execute by apostolic authority the foregoing, at every requisition of the said Michael, against the disobedient and rebels through ecclesiastical censures, even repeatedly aggravating them, and through other remedies of law, calling in also for this, if need be, the aid of the secular arm. And moreover, since it would be very difficult for the present Motu proprio to be carried to every place, we will and by apostolic authority decree that to transcripts or copies thereof, even printed in the works themselves, there be given everywhere, both in court and out, full and altogether the same faith as would be given to the present original; and with absolution from censures for the effect of these presents, and that the signature alone suffice. And lest anyone be able to pretend ignorance of the foregoing, we expressly will and command that the present Motu proprio be affixed in the square of the Campo de' Fiori and on the doors of the Apostolic Chancery of this venerable City, and there be published by affixion, and that thus affixed, and in the works printed from time to time, it be held brought to the notice of all whom it shall concern as if it had been personally intimated to them; deeming null and void whatever shall occur otherwise, all the aforesaid apostolic constitutions and ordinances, and all other things whatsoever making to the contrary, notwithstanding.

Approved of our own motion, I.

M D LX. Die 3. Februarii in Rogatis.

By authority of this council it was granted to our faithful Francesco and Michele Tramezzini that no one other than they, or one deriving title from them, may for the space of the next fifteen years, neither in this city nor in any other city or place of our Dominion, print, nor sell therein what was printed elsewhere, the Summa de Ecclesia of D. Ioannes de Turrecremata, Cardinal, and the apparatus of the same author upon the decree of the union of the Greeks made at Florence under Eugenius Pope IV of happy memory, under penalty for contraveners of losing all the works printed by them, and of one hundred ducats, to be divided, one third to the magistrate carrying out the execution, one third to the arsenal, and the other third to the hospital of the Pietà: they being bound, however, to observe what is disposed by our laws in the matter of printing.

Aloysius Garzonius Duc. Not.

Cardinal Vitellius to Pius IV, Supreme Pontiff.

Many men outstanding in learning and piety, most blessed Father, both Greek and Latin, have indeed written on the authority of the Apostolic See and of the Roman Pontiff; but no one has written better, more fully, or more effectively than Ioannes de Turrecremata, Cardinal of the title of Saint Sixtus, of whom many works survive, written diligently and learnedly — but most outstanding of them all is the Summa which he composed on the Church: a most useful work indeed, and most necessary for refuting the calumnies of the adversaries of the apostolic Church. But the usefulness of his book is perceived the less, the fewer it is known to — through no fault of the author, for he wrote for all — but because the book itself, printed once many years ago, is found nowhere, or rarely. Since therefore I observed that so useful and indeed necessary a work is desired by many, and that its reading is of the greatest moment for defending the truth of the Catholic Church — especially in these times, in which the more and stronger arms are needed, the more numerous the enemies themselves are and the more heaped up their malice — I have not suffered this lamp to lie hidden under a bushel, but have taken care that it be set upon a candlestick, that it may give light to all who are in the house: that is, that the book itself, printed anew, may be read by many. I have taken care that this book be dedicated to your Holiness, since a work in which the power of the Catholic Church is discussed befits no one better than you, who are the head, ruler and teacher of the whole Church and of all Christians, as Vicar of Christ and successor of Peter. And so there is no doubt that Your Holiness will gladly receive this Summa, in which are compendiously contained the arguments by which the dignity of the Church is so defended and the objections of the adversaries so dispelled, that unless one should wish to be of obstinate mind, he will have nothing further that he can contradict.

OF THE SUMMA ON THE CHURCH, by Master Ioannes de Turrecremata, Cardinal Priest of the Title of Saint Sixtus

A

The error of Abbot Joachim is recounted, bk. 4, part 2, ch. 35, near the beginning.

An abbess or prioress can rule her subjects, but cannot have the power of the keys, bk. 1, ch. 96, in the tenth conclusion set forth in the same place.

Abel is proved to have been the first just man, virgin, martyr, pontiff, doctor, and head of the Church, bk. 1, ch. 25. Against this, objections are raised in ch. 26, and they are solved in ch. 27 in the same place.

For the form of abjuring schism and heresy, see below, Form.

How the Church is called a well-ordered army is shown, bk. 1, ch. 32, after the middle.

A certain Adam proves Adam, not Abel, to be the head of the Church, bk. 1, ch. 26 — which is disproved in ch. 27 in the same place.

Whether all adherents of an antipope or intruder are to be deemed schismatics is shown, bk. 4, part 1, ch. 14, throughout.

A twofold adoration, and where prayer is to be made, is found in bk. 1, ch. 35, near its end.

The Church is called a field, bk. 1, ch. 32, in the middle.

The most detestable error of Amalric is recounted, bk. 4, part 2, ch. 35, after the beginning.

The Church is called the friend of God, bk. 1, ch. 36, after the beginning.

That no one may appeal from the pope to a general council is shown, bk. 3, ch. 47, throughout.

That the Church is called apostolic is proved, bk. 1, ch. 38, throughout. Against this, objections are raised and solved in ch. 19.

That all the apostles in the passion of Christ failed from his faith is proved, bk. 3, ch. 61, after the beginning. But that the blessed Virgin persisted in the faith is proved in the same place after the middle. Whether the apostles, so failing in the faith, were heretics is then discussed in the same place. Likewise how they were to be deemed both faithful and unbelieving is shown continually in the same place, where at length three kinds of unbelief are set forth.

Whether hearers of diverse masters holding contrary opinions are excused from sin in following their opinions, even if they are against the truth of the Catholic faith, is discussed, bk. 4, part 2, ch. 17, throughout.

B

BAPTISM is the basis of the other sacraments, as is shown, bk. 1, ch. 1, after the beginning. Likewise how it is one is shown in ch. 8 in the same place, in the passage beginning, To the tenth it is to be said, etc.

To baptism, as an instrument of divine piety, is attributed the effect of union or incorporation by which the faithful are incorporated into Christ, bk. 1, ch. 61, at the end.

What sort the council of Basel was is shown, bk. 1, ch. 100, throughout. Likewise what schism was fostered in it, bk. 4, part 1, ch. 9, at the end.

The errors of the Beghards and Beguines are found, bk. 4, part 2, ch. 36, after the beginning.

That the goodness of creatures added to the goodness of the Creator does not make it greater — for God and all creatures together are not anything better than God alone — is stated, bk. 1, ch. 62, before the solutions of the arguments.

The goods elicited from the evil of heresy, on account of which it was said by the Apostle that there must be heresies, are enumerated, bk. 4, part 2, ch. 5, after the beginning.

C

Of the twofold kind of canons — in regard to one of which the supreme pontiff has the right of interpreting and changing, bk. 3, ch. 53, throughout, and ch. 54, near the end; likewise ch. 57, in answer to the ninth objection.

That Christ is the head of the Church is proved, bk. 1, ch. 44, near the beginning. Against this, objections are raised in ch. 45, and they are solved in ch. 46, at the beginning of which it is said that the three properties of a head befit Christ in relation to the Church, both according to his humanity and according to his divinity. And that he is rather called head than heart of the Church is proved in the said ch. 46, in the solution of the first argument.

How Christ is called the head of the Church will be noted presently under the word Christ; but in what way St. Peter is held to be its head is shown, bk. 2, ch. 20 and 22.

The cardinals of the holy Roman Church are in the state of perfection, bk. 1, ch. 30, near the beginning.

The institution and perfection of the cardinals, and how they succeed to the state of the apostles, and like matters, are subjoined in the same place, on to the end.

Why the cardinals are to be preferred to other prelates is shown, bk. 1, ch. 81, throughout. Against this, objections are raised in ch. 82, and they are solved in ch. 83 in the same place.

The three orders of cardinals, in ch. 84 in the same place.

Three things are called catholic, bk. 1, ch. 13, at the beginning. How the Church is catholic, however, is shown in the same place throughout.

For Catholic truth, see below, Catholic truth.

The kinds and errors of the Cathars are found, bk. 4, part 2, ch. 35, after the beginning.

The causes for which a council ought to be gathered are set forth, bk. 3, ch. 9, throughout.

The efficient cause of the union of the members of the Church with one another is declared, bk. 1, ch. 61, throughout.

The Church is called heaven, bk. 1, ch. 31, at the beginning.

The Church is called a city, bk. 1, ch. 33, after the middle.

What the key of the Church signifies, and how we can speak of the key in diverse ways, is shown, bk. 1, ch. 93, in conclusion 7.

The definition of the key is set forth in the same place, in conclusion 8. Likewise that.

That two keys are fittingly assigned, in conclusion 9 in the same place — though they are not distinguished in essence, in conclusion 10 in the same place. Likewise how the power of the keys extends to the remission of fault and punishment is found in conclusion 11 in the same place.

How the keys are said to belong to the whole Church is shown, bk. 2, ch. 76, in the answer to the fourth authority.

When the power of the keys was given to Peter is shown in six conclusions, bk. 2, ch. 77, after the middle.

The names and diverse offices of clerics are noted, bk. 1, ch. 85, near the end.

The Church is called a dove, bk. 1, ch. 36, after the beginning.

The Church is called the spouse of Christ, bk. 1, ch. 40, at the beginning; but the marriage of Christ with the Church differs from the marriage of a man with a woman in two ways, in ch. 41 in the same place, near the middle.

That a council cannot withdraw from obedience to the pope unless he be a heretic, bk. 2, ch. 48, after the middle. Whether it can then withdraw is discussed, bk. 4, part 2, ch. 18, 19 and 20, in each throughout.

What sort the council of Constance was is shown, bk. 2, ch. 99, near the beginning.

What sort the council of Basel was is shown in the following ch. in the same place. That it was of no authority, however, is proved, bk. 3, ch. 15, in the solution of the third reason.

What a council is and whence it is so called is shown, bk. 3, ch. 1, at the beginning, where it is described through its causes.

The origin of holding councils is found in ch. 2 in the same place, throughout.

The various kinds of councils — universal, provincial and episcopal council — are found in ch. 3 in the same place, throughout.

At what time councils began to be held, in ch. 4 in the same place, throughout.

The universal council of the Catholic Church is defined, bk. 3, ch. 5, throughout, and especially at the beginning.

By whose authority a universal council is to be gathered is found, bk. 3, ch. 6, where it is shown that by the pope's alone. Against this, ten objections are raised in ch. 7, which are solved in ch. 8 — at the beginning of which chapter it is shown how it is to be understood that the legitimate gathering or convocation of a universal council pertains to the pope alone.

The causes for convoking a council are set forth in ch. 9 in the same place, throughout.

The usefulness of holding a council is found in ch. 10 in the same place, throughout.

That a universal council does not necessarily require the presence of the Roman pontiff, but his authority, bk. 3, ch. 11, throughout. Who must necessarily be called to a universal council is shown in ch. 12 in the same place, throughout, with the two following chapters. Who ought to be admitted to it and who not is shown in the same place, that is, bk. 3, ch. 15, throughout. Whether all lesser prelates are to be convoked is discussed in the same third book, ch. 16, throughout.

What sort the prelates who are to hold a council and be called to it ought to be is shown, bk. 3, ch. 19, throughout, where it is shown that they shall be wise, holy, more experienced in the matters about which the question is to be, and having zeal for the house of God.

By what punishment those who scorn to hold a council after being called ought to be punished is shown in ch. 20 in the same place, throughout.

By what punishment those who impede the celebration of a universal council ought to be punished is shown, bk. 3, ch. 21, throughout.

Who ought to preside over a universal council, in ch. 22 in the same place, throughout.

What must be observed at the opening of a universal council — that is, in what habit the fathers ought to appear, in what order to sit, and with what to begin the synod — is shown, bk. 3, ch. 26, throughout. What must be avoided in it is shown in ch. 27 in the same place, throughout.

That the authority of universal councils is derived from and depends on the supreme pontiff, bk. 3, ch. 28, throughout; indeed, whatever is defined in universal councils, or sententiat[u]r, must principally be done by the authority of the supreme pontiff, in ch. 32 in the same place, throughout.

That universal councils celebrated in ancient times are to be praised for the custom by which no definition of any question pertaining to the faith was made in council without a decree of the Apostolic See previously had, in the following ch. in the same place.

That universal councils were always wont to supplicate that their acts be confirmed by the Roman pontiff is shown in the same place, that is, bk. 3, ch. 34, throughout.

How universal councils ought to honour the supreme pontiff is shown in ch. 35 in the same place, throughout.

With what causes a universal council may concern itself is shown, bk. 3, ch. 38, throughout.

To what a universal council gathered, or to be gathered, while the Apostolic See is vacant could extend itself, and by what authority, is shown, bk. 3, ch. 41, throughout.

That a universal council is not greater than the pope, bk. 3, ch. 24, near the end of the chapter, concerning which it was noted before.

That a universal council is of lesser authority than the pope, bk. 3, ch. 44, throughout.

Against this, objections are raised in ch. 45, and they are solved in ch. 46, throughout.

That a universal council is not of such authority that appeal to it from the pope is licit, bk. 3, ch. 47, throughout.

That a universal council has no jurisdiction over a true and undoubted Roman pontiff outside the case of heresy is proved, bk. 3, ch. 50, throughout.

That the laws and statutes of general councils do not bind the Roman pontiff, bk. 3, ch. 51, throughout.

That a universal council cannot make annulling decrees against the Roman pontiff, bk. 3, ch. 52, throughout.

That a full universal council cannot err in matters of faith, bk. 3, ch. 58, throughout.

That a universal council invalidly held can be revoked by the pope, bk. 3, ch. 62, throughout.

What order universal councils have among themselves, and which are to be stood by if they are found to disagree among themselves, is taught, bk. 3, ch. 63, throughout. But if the fathers disagree with the pope or his legate, by whose judgment one must stand is shown in ch. 64 in the same place, throughout. Likewise, if the fathers gathered in council disagree among themselves, to which party adherence must be given is taught in the same place, that is, bk. 3, ch. 65, throughout.

That a universal council already gathered can be transferred by the pope from place to place when a reasonable cause demands it is taught, bk. 3, ch. 66, throughout. Indeed, that it can even be dissolved is shown in the following ch. in the same place, throughout.

Of what virtue and efficacy the clerical crown is, is declared, bk. 1, ch. 96, in conclusion 11.

Whether the true body of Christ is better than the mystical body of Christ or conversely is shown, bk. 1, ch. 62, throughout.

Body is taken in various senses, in the same place, near the middle.

That the Church is called the mystical body of Christ, the reasons for which are assigned, bk. 1, ch. 43, throughout.

How the body of Christ which is the Church is one man with Christ is noted, bk. 1, ch. 64, throughout. Likewise how it is one person is shown in ch. 65 in the same place, throughout. And how it is one Christ, in ch. 66 in the same place, throughout. Likewise how the body of Christ and each member of it is sometimes called Christ by the saints is shown in ch. 67 in the same place, throughout.

That the conservation of things in their being depends on God their founder, bk. 2, ch. 78, near the beginning.

That the container is often put for the contained, bk. 1, ch. 2, at the beginning.

That we are properly said to believe in God the Father, in God the Son, and in God the Holy Ghost, but not properly in the Catholic Church — and how differently — is shown, bk. 1, ch. 20, throughout.

The threefold kind of believables to which heresy extends itself is declared, bk. 4, part 2, ch. 6, throughout.

For believers of heretics, see below, Fautores.

That the prerogatives or excellences and properties of Christ which he communicated to his Church are set forth, bk. 1, ch. 39, throughout. For he is a true priest, a good shepherd, the best mediator, a just judge, a singular physician, an impregnable doorkeeper, and the only-begotten Son of God — all of which are communicated to the Catholic Church gathered from men, not to angels, in the same place.

That Christ is the head of the Church both as man and as God, bk. 1, ch. 44, near the beginning, and ch. 46, at the beginning. Objections, however, are raised against this in ch. 45, which are solved in ch. 46. But at the beginning of the chapter are set forth the properties attributed to Christ. In the solution of the first argument, however, it is shown why Christ is rather called head than heart or liver of the Church.

How Christ can be called a member of the Church and how not is shown, bk. 1, ch. 47, throughout.

That Christ according as he is man was the head of the faithful — not only of those who were after the incarnation, but also of those who preceded the incarnation from the beginning — is found, bk. 1, ch. 48, throughout. Against this, objections are raised in ch. 49, and they are solved in ch. 50 in the same place. Whether it befits Christ the God-man alone to be head of the Church is discussed, bk. 1, ch. 52, throughout.

That Christ is the head of the Church or of the faithful both as to souls and as to bodies — but how differently — is shown, bk. 1, ch. 53, before the middle.

How Christ is one body with the Church is noted, bk. 1, ch. 63, throughout. How one person, in ch. 65 in the same place. How one Christ, in ch. 66 in the same place.

That Christ is not a proper name but an appellative signifying anointed, bk. 1, ch. 66, in the middle.

That you would not rightly say Christ sins on account of his members, bk. 1, ch. 68, after the middle, in the fifth note there, where it is shown how diverse attributes are attributed to Christ and to the Church on account of their unity which yet properly befit only one of them and not both.

That Christ exercised coercive jurisdiction is clear, bk. 3, ch. 47, in the passage beginning, To the second argument.

That Christ willed to be judged by one who was not his judge out of charity; likewise as a private man, not as constituted in dignity, bk. 3, ch. 96, at the beginning.

By whom parish priests are immediately instituted and what dignity they have is shown, bk. 2, ch. 59 and 63, throughout.

D

That the decrees of the Roman pontiff are to be received venerably by all the faithful is shown, bk. 2, ch. 108, throughout.

That an annulling decree cannot be made against the supreme pontiff by a universal council is shown, bk. 3, ch. 53, throughout.

The espousal of the Church with Christ is shown, bk. 1, ch. 38, near the end.

That the dispensation — both the moderation of the sacred canons and of the rules of the holy fathers — regards the Roman pontiff, bk. 3, ch. 54, throughout, where at the end is shown the twofold kind of canons.

How dispensation, revocation and interpretation differ is shown, bk. 3, ch. 55, near the beginning.

That a manifold distinction and variety is fittingly set forth in the Church, bk. 1, ch. 69, throughout.

The doctors approved by the Church are enumerated, bk. 4, part 2, ch. 9, in the passage beginning, the sixth kind, etc.

Why and how the Church is called a house is shown, bk. 1, ch. 33, before the middle. Likewise.

How the universal Church is called mistress is shown, bk. 1, ch. 87, near the beginning.

A twofold lordship is touched upon consequently in the same place. And how the pope or another prelate is called lord.

The gifts or presents or dowries with which Christ the bridegroom endowed his bride the Church are enumerated, bk. 1, ch. 39, throughout.

That doubts occurring in the faith or in Sacred Scripture are to be declared and decided by the supreme pontiff, bk. 2, ch. 107, after the beginning, and bk. 3, ch. 53, throughout.

Whether one doubting in the faith is always to be deemed a heretic is discussed, bk. 4, part 2, ch. 12, in the first way.

E

How the Church differs from the synagogue, and how it properly signifies a convocation which belongs only to rational beings — while synagogue signifies a congregation which belongs also to irrational beings — is shown, bk. 1, ch. 1, at the beginning. The definition of the Church according to reality is set forth in the same place, near the middle. And its four causes consequently in the same place, where at the end it is shown that heretics do not make a Church.

That the Church is taken in 16 ways, bk. 1, ch. 2, throughout.

That in the present work or Summa the Church is taken for the collection of the faithful — whether predestined or foreknown — who are mingled in the Church, bk. 1, ch. 3, throughout. Seven objections, however, are raised in ch. 4 in the same place, throughout, by those striving to prove that the Church cannot properly be said to consist of the evil, though they be faithful. These are solved in ch. 5, after the middle. How differently the good and the evil are in the Church of God is shown in the said ch. 5, from the beginning to the middle.

That the Church is one, holy and catholic is shown, bk. 1, ch. 6, at the beginning. Its unity, however, is manifold and is gathered from many things, as is shown consequently in the same place and in ch. 36, near the middle. Against this unity many objections are set forth in ch. 7, which are solved in ch. 8. In the solution of the 18th argument, however, it is shown how the Church had increase of graces and gifts and of subjects.

That the unity of the Church has an order to the unity of one supreme pontiff, bk. 1, ch. 8, near the end.

The holiness of the Church is shown, bk. 1, ch. 9, throughout. Against this, objections are raised in ch. 10 in the same place, and they are solved in ch. 11, throughout. The errors of some who think not rightly concerning it are also confuted in ch. 12, throughout.

How and why the Church is to be called catholic is shown, bk. 1, ch. 13, throughout. Against this, objections are raised in ch. 16, and they are solved in ch. 17, throughout.

How the Roman Church is to be called universal and catholic is shown, bk. 1, ch. 17, in the passage beginning, To the third, etc.

That the Church is called apostolic, bk. 1, ch. 18, throughout. Against this, objections are raised and solved in ch. 19, throughout.

That the Church can be named Christian — but why it is rather named apostolic is found, bk. 1, ch. 19, in the solution of the first argument. Likewise why rather apostolic than prophetic, in the solution of the second argument in the same place. How belief in one holy Church is to be held is shown in ch. 20, throughout. And how outside the Church there is no salvation is found in ch. 21 in the same place, throughout.

When the Church began and what its ages are is shown, bk. 1, ch. 2, throughout. Some, however, prove that it was not among the ancient fathers, in ch. 23 — whose proofs are disproved in ch. 24, throughout.

Whether the Church was before the constitution of the world is discussed in the same place, in the 8th argument and in its solution.

From whom the Church took its beginning is shown, bk. 1, ch. 25, throughout, where, a distinction having been made, it is proved that in one way it is said to have begun from Abel. Against this, many objections are set forth in ch. 26, which are solved in ch. 27, throughout.

Whether the Church can be saved in one alone is discussed, bk. 1, ch. 27, near the end.

That the Church is proved to have been before any kingdom or empire, bk. 1, ch. 27, at the end.

That after it began, the Church never ceased to be — but that faith, holiness, doctrine, prelacy and the sacraments are to endure in it unto the end of the world — is proved, bk. 1, ch. 28, throughout. Against this, objections are raised in ch. 29, which are solved in ch. 30.

Why the Church is called heaven, earth, field and net is shown, bk. 1, ch. 31. Likewise why garden, fountain and well of living waters, in ch. 32 in the same place. And why ship, house, city and the well-ordered battle line of a camp, in ch. 33 in the same place. Likewise why kingdom, in ch. 34 in the same place, throughout, where twelve excellences of a kingdom befitting the kingdom of the Church are added. Likewise why it is called tabernacle and temple, in ch. 35 in the same place, throughout. Likewise why woman, friend of God, dove, one perfect, sister of Christ and daughter of God, in ch. 35 in the same place, throughout. Likewise why bride of Christ, in ch. 37 in the same place — of whose espousal it is found in the same place from the middle to the end of the chapter, concerning which inquiry is made more broadly in the following chapter at the beginning; and likewise concerning her nuptials, near the middle of the chapter.

That the Church is endowed by Christ with various gifts or donations is shown, bk. 1, ch. 39, throughout.

That the Church is the spouse of Christ, bk. 1, ch. 40, at the beginning — and the mother of all the faithful, in the middle in the same place — and also the mother of Christ, near the end in the same place.

That the Church is wholly a virgin is shown, bk. 1, ch. 41, throughout.

That the Church is shown to be a queen, bk. 1, ch. 42, throughout.

That the Church is shown to be the mystical body of Christ, in the following chapter.

The members of the Church and their significations — which are head, face, cheeks, eyes, ears, nose, lips, teeth, neck, breasts, hands, belly, legs and feet — are set forth, bk. 1, ch. 44, throughout.

How the Church which is the body of Christ is one man with Christ is shown in the same place. And how one person, in the following chapter.

That the Church fittingly has various states and various offices is proved, bk. 1, ch. 69, throughout. Against this, arguments are set forth in ch. 70, which are solved in ch. 71; but in ch. 72 it is shown how in the Church there is principally a threefold variety of states.

That the offices of the Church are various, bk. 1, ch. 85, throughout — and that it has various degrees, in the following ch. in the same place.

That the universal Church has a twofold power, spiritual and earthly, bk. 1, ch. 37, throughout.

That the Church militant is signified by the courts, and the Church triumphant by the temple, in the same place, after the beginning.

That the Church is proved to have an order of superiority, bk. 2, ch. 1, throughout.

That the Lateran church is proved to hold primacy above the other churches of the city, bk. 2, ch. 36, near the end.

How the keys are said by the holy fathers to have been given to the universal Church is shown, bk. 2, ch. 72, throughout.

How the universal Church is the mother of Christ, of the faithful, and even of the pope — although she is not of greater jurisdiction than the pope who governs her¹ — bk. 2, ch. 86, throughout.

Whether the universal Church is a mistress — see Mistress.

How the Catholic Church cannot err in faith and morals, bk. 2, ch. 91, after the beginning.

Whether the authority of the Church proves greater than the authority of the pope, from that text of Matt. 18, Tell the Church, is shown, bk. 2, ch. 92, in five principal points.

That the Church may judge concerning any matter if it please the author, bk. 2, ch. 94, in the third proposition.

That only the elect are members of Christ is proved by some with ten arguments, bk. 1, ch. 54 — which are solved in ch. 58 in the same place. Concerning this matter, six conclusions are set forth in the said ch. 54 which, with their foundations, are disproved in ch. 55, throughout.

That the state of bishops is shown to be more perfect than that of religious, bk. 1, ch. 76, near the end. Against this, objections are raised in ch. 77 in the same place, and they are solved in ch. 78.

That a bishop is proved to differ from a priest, in ch. 79 in the same place, throughout.

How a bishop is greater than a simple priest is shown, bk. 1, ch. 93, in conclusion 3.

That only bishops must necessarily be called to a universal council is proved, bk. 3, ch. 12. Against this, objections are raised in ch. 13, and they are solved in the following ch.

What equity is and how it is to be set in the republic is shown, bk. 3, ch. 54, near the beginning.

For the errors of heretics, see below, Heresies.

For excellences of a kingdom, see below, Kingdom.

How an unjust excommunication does not harm the excommunicated but profits him if he bear it modestly is shown, bk. 1, ch. 8, in the solution of the sixth argument.

That the apostles were prophets shaken forth, and sons of those shaken forth, as is shown, bk. 1, ch. 19, in the passage beginning, Second it could be answered.

The ages of the Church are set forth, bk. 1, ch. 23, in the middle.

That there is no salvation outside the Church is shown, bk. 1, ch. 21.

That a deed does not generate heresy is shown, bk. 4, part 2, ch. 16, after the beginning.

Who are to be deemed fautors, defenders, believers and receivers of heretics is shown, bk. 4, part 2, ch. 21, after the beginning. And the punishment with which they are to be punished is noted in the same place, after the middle.

How faith is in demons and how not is shown, bk. 1, ch. 8, in the passage beginning, To the 13th it is to be said, etc.

How faith is called catholic is shown, bk. 1, ch. 13, after the beginning. Against what is said there, objections are raised in ch. 14, which are solved in ch. 15, the first proposition having been corroborated.

That faith alone is that by which we can be saved; but they err who think that each one is saved in his own faith, as is shown, bk. 1, ch. 21, throughout.

That faith was always the same both in the ancient fathers and in us, bk. 1, ch. 22, throughout.

For the faith of the Virgin Mary, see below, Mary.

That faith cannot have the character of the mean by which the members of the Church are said to be one body is proved, bk. 1, ch. 60, after the beginning — the contrary of which is held consequently in the same place.

That one having doubtful faith is not always a heretic is shown, bk. 4, part 2, ch. 12, in the first way.

That one thing figures or represents another in manifold ways is shown, bk. 2, ch. 75, near the beginning.

That the properties of diverse flowers are applied to those who pertain to the Church, bk. 1, ch. 32, in the middle.

The Church is called a fountain, bk. 1, ch. 32, after the middle.

The form of abjuring schism is shown, bk. 4, part 1, ch. 15, throughout — and of abjuring heresy, in part 2, ch. 22, throughout.

How St. Peter is called the foundation of the Church is shown, bk. 2, ch. 17, throughout. Against this, objections are set forth in ch. 18, and they are solved in ch. 19.

The kinds or degrees of Catholic truths are set forth, bk. 4, part 2, ch. 9, throughout.

Kinds of heresies, in ch. 10 in the same place, throughout.

Kinds of damnable propositions, in ch. 11 in the same place, throughout.

The twofold sword of the Church is shown, bk. 1, ch. 33, at the end, and bk. 2, ch. 124, in the sixth proposition.

Whence the error of the glossators arises is shown, bk. 2, ch. 109, after the middle.

To which of glosses contrary to one another adherence must be given is shown, bk. 2, ch. 101, in the answer beginning, To the second, etc.

The variety and distinction of degrees in the Church of God is declared, bk. 1, ch. 86, throughout.

The degrees and orders of the spiritual Church are shown in ch. 88 in the same place, near the end.

H

How notorious heresy deposes the pope is touched upon, bk. 2, ch. 102, near the beginning.

How heresy and schism differ is shown, bk. 4, part 1, ch. 4, throughout, where after the middle it is shown that every heretic is a schismatic, but not conversely — and yet at the end it is shown that schism differs from heresy in species.

How the gravity of the sin of heretics differs from the gravity of schismatics is shown, bk. 4, part 1, ch. 6, throughout.

Heresy is described, bk. 4, part 2, ch. 1, throughout.

That heresy is to be placed in the intellect as in its subject is shown, bk. 4, part 2, ch. 4, near the beginning. Then is set forth the difference between heresy, sect and superstition.

For the utilities of heresies, see Goods which from heresy, etc.

That heresy extends itself concerning the threefold kind of believables is shown, bk. 4, part 2, ch. 6, throughout.

The diverse kinds of heresies, in ch. 10 in the same place, throughout.

For heretical and false propositions, see below, Propositions.

H

In how many ways one is called a heretic is shown, bk. 4, part 2, ch. 12, throughout. Who is properly to be called a heretic is shown in ch. 13 in the same place, throughout. Likewise how it is said in three ways, in ch. 15 in the same place, at the beginning.

Twenty ways of heretical pertinacity are set forth in ch. 16 in the same place, throughout. Likewise whether hearers and followers of those who opine and teach diverse things are to be deemed heretics is discussed in the same place, that is, bk. 4, part 2, ch. 17, throughout.

Whether every heretic is at once deprived of all prelacy is discussed, bk. 4, part 2, ch. 18, 19 and 20.

For fautors, receivers, etc. of heretics, see Fautores, etc.

For the form of abjuring heresy, see Form, etc.

The heresies condemned in the Nicene synod are found, bk. 4, part 2, ch. 23. In the Roman council, ch. 24. In the council of Gangra, ch. 25. In the second universal synod, ch. 26. In the Milevitan council, ch. 27. In the third universal synod, ch. 28. In the fourth universal synod, ch. 29. In the Toledan synod, ch. 30. In the fifth universal synod, ch. 31. In the first synod of Braga, ch. 32. In the sixth and seventh universal synods, ch. 33. Those enumerated by Isidore, and mostly set in the Decree, ch. 34. In the Decretals, ch. 35: first, of Abbot Joachim; second, of Amalric; third, of those saying that Christ is not anything according as he is man; fourth, of the Cathars. Likewise in the Sixth and in the Clementines, ch. 36. In the Extravagants of Alexander IV and Honorius, ch. 37; likewise in the Extravagant of Boniface VIII, of Clement V, of John 12, in the same chapter, throughout.

The heresies of John Wyclif and John Hus are recounted in the last chapter of the whole Summa.

The overthrow of supreme Jerusalem by Aelius Hadrian is touched upon, bk. 1, ch. 30, in the passage beginning, To the third, etc.

The Church is called a garden, bk. 1, ch. 32, in the middle.

I

That the four empires were introduced through violence is shown, bk. 1, ch. 90, after the beginning, in the second pre-eminence set forth there, in the passage beginning there.

That the emperor is not the ordinary judge of the supreme pontiff is proved, bk. 2, ch. 95, throughout.

How belief in God and in the holy Catholic Church differs is shown, bk. 1, ch. 20, throughout.

Three kinds of unbelief are set forth, bk. 4, ch. 61, after the middle, where it is discussed how the apostles were unbelieving at the time of Christ's passion.

When the beginning of the Church was is shown, bk. 1, ch. 22, 23 and 24. At the beginning of 24, however, distinctions concerning the beginning of faith and of the Church are set forth, and in ch. 25 it is discussed from whom the Church took its beginning.

That the interpretation of Sacred Scripture pertains to the pope is shown, bk. 2, ch. 16, throughout. And likewise the interpretation of doubts concerning the faith, as is proved, bk. 3, ch. 53, in the first conclusion. Likewise also of canons, in the second conclusion in the same place.

What it is to interpret the law, and how many kinds of interpreting there are, is shown, bk. 3, ch. 54, at the beginning.

The heresies of John Hus and Wyclif are set forth at the end of the work.

That Judas is proved to have once been a son of the Church and a member of Christ, bk. 1, ch. 55, at the end.

That the judgment of the pope or of the Apostolic See in matters of faith and necessary to human salvation cannot err is shown, bk. 2, ch. 109 and ch. 110, throughout — against which objections are set forth in ch. 111, and they are solved in ch. 112.

What the power of jurisdiction is is shown, bk. 1, ch. 96.

That the jurisdiction of all prelates of the Church — their authority, not only as to execution and use but also as to the substance of the power — is regularly derived from the pope mediately or immediately is proved, bk. 2, ch. 54, 55 and 56, throughout, and ch. 61, near the beginning.

What jurisdiction the pope has in temporal matters is shown, bk. 2, ch. 113, throughout — and what he does not have, in ch. 114.

L

That the Lateran church has primacy above the other churches of the city and the world is probably shown, bk. 2, ch. 36, near the end.

A twofold liberty — namely from sin and from justice — is shown, bk. 1, ch. 74, near the beginning, and what each is, consequently in the same place.

For the error of the Poor of Lyons, see Waldensians, etc.

M

The faith of Mary ever Virgin is commended, bk. 1, ch. 24, near the beginning, and ch. 27, near the end, where it is said that the whole Church is believed to have been preserved in Mary through faith in the three days of Christ's death, because she alone kept the faith whole — which is also found in the same bk., ch. 30, at the end.

That the Church is the mother of the faithful, bk. 1, ch. 40, in the middle, where five offices of a mother toward her offspring are to be noted. That she is also the mother of Christ, near the end in the same place. Likewise that the Church is the mother even of the pope — though the pope is held to be her father — is shown, bk. 2, ch. 86, near the middle.

The members of the mystical body of the Church and their significations are set forth, bk. 1, ch. 44, throughout.

Whether Christ is also to be called a member of the Church, and how, is shown, bk. 1, ch. 47, throughout.

Whether only the elect are members of Christ, see Elect.

That the members of Christ or of his body are in a threefold difference is shown, bk. 1, ch. 57, after the beginning.

How every man is a liar ought to be understood is shown, bk. 1, ch. 11, in the passage beginning, To the fourth, etc.

That a minister is not always less than he to whom ministration is made is shown, bk. 2, ch. 28, near the end.

What mystical is, and how the Church is called the mystical body of Christ, is shown, bk. 1, ch. 43, throughout.

That one who sends is not always of lesser authority or dignity than one sent, bk. 2, ch. 14, after the middle.

The Church is called a woman, bk. 1, ch. 36, at the beginning.

N

The Church is called a ship, bk. 1, ch. 33, at the beginning.

That necessary is taken in manifold senses, bk. 4, part 2, ch. 5, near the beginning.

The names of the Church are set forth, bk. 1, ch. 31, at the beginning, and the reasons for these names are found partly in the same chapter and partly in the five following chapters.

The nuptials of the Church are set forth in ch. 38 in the same place, near the middle.

The schism of Novatian is set forth, bk. 4, part 1, ch. 9, at the beginning.

O

That every faithful one, of whatever dignity, ought to obey the supreme pontiff is shown, bk. 2, ch. 48, throughout, and ch. 49, after the arguments — where, in the solution of the second argument, it is shown in what things obedience is owed to him and in what not.

That the offices of the Church are various and different is shown, bk. 1, ch. 85, throughout.

That order is to be set in the Church according to degrees of superiority and inferiority is proved, bk. 2, ch. 1, throughout. And that there must be one prince, in ch. 2 in the same place, throughout.

Who are to be called ordinary judges, and what ordinary power is, is shown, bk. 2, ch. 63, in the solution of the 2nd argument.

The order of those sitting in a universal council is set forth, bk. 3, ch. 26, after the beginning.

That the pope is the universal pontiff and Catholic ruler of the Church is stated, bk. 1, ch. 17, in the passage beginning, To the fifth it is said, etc.

That the pope could be called king if he wished, bk. 2, ch. 4, in the solution of the second argument, in the answer to the replication.

How the pope is the spouse of the Church is shown, bk. 2, ch. 27, throughout.

P

That the pope or Roman pontiff is the successor of blessed Peter in the episcopal primacy, bk. 2, ch. 36, throughout.

That the pope is the vicar of Christ and his lieutenant on earth, bk. 2, ch. 36, throughout. And that he has his primacy immediately from Christ, bk. 2, ch. 38. Against this, objections are raised in ch. 39, and they are solved in the three following. How he secondarily had his primacy from councils is shown in ch. 41, in the middle. And how from the Emperor Constantine, in ch. 42, throughout.

That papal power can be restricted or amplified by none other than God is shown, bk. 2, ch. 44, throughout.

Whom the papal power has and whence it has coercive jurisdiction is shown in ch. 45, 46 and 47 in the same place. For in ch. 46 two things are shown: first, how the pope has it from the ordination of Christ; second, how not from the emperor nor from secular power.

That obedience must be given to the pope, see To obey, etc. Likewise.

That papal statutes must be obeyed, bk. 2, ch. 50, throughout.

Why the pope is elected, and does not succeed nor is instituted by a pope still living, is shown, bk. 2, ch. 51, throughout.

For the plenitude of papal power, see below, Plenitude.

Why the institution of the pope by Christ through Peter is continued rather in the pope than that of bishops or parish priests through the apostles and disciples is shown, bk. 2, ch. 63, in the passage beginning, To the fifteenth, etc.

That the pope is the immediate prelate and judge of all the faithful, and can do whatever inferior prelates can, is proved, bk. 2, ch. 65, throughout.

That the pope is superior in jurisdictional authority to the whole universal Church is shown, bk. 2, ch. 80, throughout. Against this, the objections set forth in ch. 81 are solved in the following chapters.

How the pope is father and son of the Church is shown, bk. 2, ch. 86, in the middle.

Whether the pope is lord of ecclesiastical goods is shown, bk. 2, ch. 88, throughout. And how he is king, and the Church queen, is shown in the following ch. in the same place and in ch. 113, in the second proposition.

That outside the case of heresy the pope has no superior judge on earth, bk. 2, ch. 93, throughout. But objection is raised in the following.

How the pope falls from the papacy through notorious heresy is shown, bk. 2, ch. 102, near the beginning.

Histories of deposed popes, in the following ch. in the same place.

That the pope cannot submit himself to another or concede power so that anyone, as his judge, could use the key of exterior judgment upon him, bk. 2, ch. 104, throughout. Whence it follows in the same place that he cannot be deposed. Against this, objections are raised in ch. 105, and they are solved in the same.

How the pope is to be admonished by his subjects if he has erred basely in morals is shown in ch. 106 in the same place, throughout.

That the pope has to determine matters of faith, and to interpret the sense of Sacred Scripture, and to approve or reprobate the sayings or works of any whomsoever, is shown, bk. 2, ch. 107, throughout.

How the decrees or decretals of the pope ought to be received by all is shown, bk. 2, ch. 108, throughout.

That the judgment of the pope in matters of faith cannot err is shown, bk. 2, ch. 109 and 110. Against this, objections are raised in ch. 111, and they are solved in ch. 112, where it is shown, in the solution of the sixth argument, that the pope indeed can err, but the judgment of the Apostolic See cannot.

What jurisdiction the pope has in temporal matters is shown, bk. 2, ch. 113, throughout. In what way, however, it belongs to the pope by right of his principate to have jurisdiction in temporal matters in the whole Christian world is shown in ch. 114 in the same place, throughout, where it is shown that he can judge concerning all causes.

That the pope alone has legitimately to gather a universal council, bk. 3, ch. 6, throughout. Against this there are objections in ch. 7, which are solved in ch. 8 — in the 4th, 5th and 6th solutions of which it is shown how procedure against a pope suspected of heresy is to be conducted.

That the pope or his legate has to preside in a universal council is shown, bk. 3, ch. 22, throughout.

That the pope has principally to authorize all things done in council, bk. 3, ch. 32, for from him the council has its authority immediately, as was proved in ch. 28 in the same place.

That the pope ought to be honoured by a universal council — indeed by all the faithful of Christ, bk. 3, ch. 37, throughout, where is also shown the punishment of those who do not honour him.

That the pope can change his sentence for diversity of things, times and persons, bk. 2, ch. 50, after the middle.

That it belongs to the pope alone to concede a plenary indulgence is shown, bk. 3, ch. 43, in the passage beginning, To the third, etc.

That the pope is superior in jurisdictional authority to a universal council, bk. 3, ch. 44, throughout, and ch. 24, at the end.

That the pope is not bound by the statutes of synods or councils is shown, bk. 3, ch. 51, throughout. Whence a universal council cannot make an annulling decree against him, in ch. 52 in the same place, throughout.

That the pope has to interpret, etc., see Interpretation.

That the pope has to dispense, etc., see Dispensation.

That the pope has authority to take away and revoke certain statutes both of sacred councils and of his predecessors, bk. 3, ch. 55, throughout. Often, however, he has the right of interpreting where he has neither that of dispensing nor of revoking, bk. 3, ch. 57, in the first conclusion. Sometimes he can dispense but not revoke or take away, consequently in the same place, in the second conclusion.

That the pope has to correct and condemn councils which have chanced to proceed to the ruin of the faith or the scandal of the Church, bk. 3, ch. 62, throughout.

Whether the judgment of the pope in a universal council, if it disagree from the judgment of the fathers, is rather to be stood by than that of the fathers themselves is taught, bk. 3, ch. 64, throughout.

That the pope can transfer a universal council already gathered from place to place when a reasonable cause demands it is shown, bk. 3, ch. 66, throughout. Indeed, that he can even dissolve it, in the following ch. in the same place, throughout.

Whether the pope could fall into schism and be schismatic is shown, bk. 4, part 1, ch. 11, throughout.

Whether a true pope can be compelled to yield the papacy for the sake of removing schism is discussed, bk. 4, part 1, ch. 12 and 13, throughout.

That a pope lapsed into heresy is not greater than the canons is proved, bk. 4, part 2, ch. 20, after the disproof of the fourth conclusion of the preceding chapter.

That more things to be seen concerning this word are in these entries: Peter, pontiff, prelate, principate.

Whether the sentences of the fathers gathered in a universal council, if they have disagreed with the pope, or those of the pope are to be adhered to is taught, bk. 3, ch. 64, throughout. But if they have disagreed among themselves, to which party one must stand is taught in ch. 65 in the same place, throughout.

That the evangelical poverty of which Ockham makes mention in the Dialogue and in the Work of Ninety Days, and John XXII and Nicholas III, is without controversy, if we attend rightly, described, as is shown, bk. 2, ch. 112, in the passage beginning, To the tenth argument, where a twofold poverty of Christ is shown.

How grave the sin of schismatics is is shown, bk. 4, part 1, ch. 5, throughout. And how it differs from the sin of heretics is clear in ch. 6 in the same place, throughout.

Why the sin of unbelief and heretical depravity deposes the pope and other prelates rather than other sins is shown, bk. 2, ch. 102, in the passage beginning, To the first proof.

The punishment of those who do not honour the pope is found, bk. 3, ch. 35, after the middle.

The punishment of schismatics, bk. 4, part 1, ch. 8, throughout.

For the punishment of fautors or defenders, etc. of heretics, see Fautores, etc.

How perfection consists in charity is shown, bk. 1, ch. 75, near the beginning. Who are to be called perfect, and who in the state of perfection, near the middle in the same place.

That the state of bishops is more perfect than that of religious is shown, bk. 1, ch. 76, at the end.

That person is taken in two ways, bk. 1, ch. 65, after the beginning.

That one person is constituted from Christ and the Church, in the same place, that is, bk. 1, ch. 65, nearly throughout.

What pertinacity is, and how in twenty ways one is presumed to err pertinaciously against the faith, is shown, bk. 4, part 2, ch. 16, throughout, in order.

That the Apostle Peter had primacy among the apostles is found, bk. 2, ch. 5 and 6, throughout. Against this, four arguments are raised etc. in the following, and as many are solved. Likewise above all the faithful, bk. 2, ch. 15, throughout.

That Peter is called the foundation of the Church, bk. 2, ch. 17, throughout — concerning which there is dispute in ch. 18 and 19.

How Peter was head of the Church is shown, bk. 2, ch. 20, throughout — concerning which objections are raised in ch. 21, and they are solved in ch. 22. But in ch. 23 it is shown how the character of head befits Peter and his successor, throughout.

That Peter was not head of the universal Church, but indeed of singular churches, is proved by some, bk. 2, ch. 24 — whose error is shown in ch. 25 in the same place, and their proofs are disproved in ch. 26, throughout. But how Peter was the spouse of the Church is shown in ch. 27 in the same place.

That Peter entered upon the supreme pontificate after the passion, bk. 2, ch. 29, near the middle. Against this, objections are raised in ch. 30, which are solved in ch. 31.

That Peter alone among the apostles was immediately ordained bishop by Christ, bk. 2, ch. 32, throughout — concerning which there is dispute in ch. 33 and 34.

That a successor had to be instituted to Peter as to the episcopal primacy unto the consummation of the world, bk. 2, ch. 35. But that this is the pope, in ch. 36 in the same place, throughout.

That Peter was at Rome is proved from the sacred writings, bk. 2, ch. 36, near the middle.

That certain things said of the community of the Church cannot befit Peter is shown, bk. 2, ch. 73, near the beginning. And in ch. 74, throughout, the same is shown. When power was given to Peter is shown in six conclusions in ch. 77 in the same place, after the middle.

The plenitude of papal power is shown in 15, bk. 2, ch. 52, throughout. And that it belongs to the pope alone, ch. 53, throughout — against which objections are raised in ch. 70, and they are solved in the following ch.

That the pontiff in the Church is one and a supreme monarch is shown, bk. 2, ch. 2, throughout.

That the Roman pontiff has primacy above all the faithful, bk. 2, ch. 15, throughout.

That a twofold power is found in the Christian republic, namely spiritual and earthly, bk. 1, ch. 87. Whether one suffices is disputed in ch. 88 and 89.

That spiritual power is pre-eminent over earthly in ten, bk. 1, ch. 90 — concerning which there is dispute in ch. 91 and 92.

That the power of order and of jurisdiction of the Church is declared in 12 conclusions, bk. 1, ch. 93, throughout.

That the power of order by which sins are loosed is essentially the same as the sacerdotal character, bk. 1, ch. 93, in conclusion 6. Against this, objections are set forth in ch. 94, near the beginning, which are solved in ch. 95, at the beginning.

To whom and how the power of the keys belongs is shown, bk. 2, ch. 71, in diverse conclusions.

What the jurisdictional power of the Church is, and what regards it, is shown, bk. 1, ch. 96, throughout.

That the spiritual power of the keys is common to priests both good and evil, bk. 1, ch. 99, throughout.

How power and dignity remain in the Church when the pope is dead is shown, bk. 2, ch. 79, near the beginning.

Three kinds of power are set forth, bk. 2, ch. 71, in conclusion 5.

That the power of jurisdiction of all prelates is derived from the power of the pope, bk. 2, ch. 54, 55, 56 and 57, in each throughout.

For papal power, see Papal power.

How and in what sense various predicates are truly attributed to Christ by reason of his mystical unity with the Church is shown, bk. 1, ch. 68, throughout.

That prelacy will remain in the Church unto the consummation of the world, bk. 1, ch. 28, in the middle.

That greater prelates are in the state of perfection, though not always perfect, is shown, bk. 1, ch. 76, throughout.

That the prelate of the Church is one, as above, Pontiff.

That it is fitting for many prelates to be constituted under one prince is shown, bk. 2, ch. 68, throughout.

What sort the prelates to be called to a council ought to be is shown, bk. 3, ch. 19, throughout. And by what punishment those who scorn to assemble are to be smitten, in ch. 20 in the same place.

How prelates are to be corrected by their subjects — and likewise the pope himself — is shown, bk. 2, ch. 106, throughout.

That every ecclesiastical prelate, whether pope or another, by the very fact whereby he is convicted as truly a heretic is deprived of all prelacy is shown, bk. 4, part 2, ch. 18.

That even a parish priest is more imperfect than a prelate and a religious as to state, bk. 1, ch. 76. Against this, objection is raised in the following ch. Likewise that there is a real difference between a bishop and a parish priest, in ch. 79, throughout.

That the principate of the Church is monarchical, bk. 2, ch. 2.

That the unity of the spiritual principate is more fitting than that of the secular is shown, bk. 2, ch. 4, at the end.

For the primacy of Peter, see Peter.

Who the proper priest to whom confession must be made is, is shown, bk. 2, ch. 67, at the end.

That we may not use many propositions found among the holy fathers, bk. 1, ch. 68, near the end.

For the kinds of damnable propositions, see Kinds.

The Church is called a well, bk. 1, ch. 32, at the end.

Q

That the decision of difficult questions in the faith and in Sacred Scripture pertains to the pope is shown with many reasons, bk. 2, ch. 107, throughout.

R

How the Church is called a kingdom, bk. 1, ch. 34, at the beginning.

That a kingdom is rendered glorious through 12, in the same place.

That the kingdom of heaven is sometimes to be taken for the Church, in the same place, near the beginning.

How the Church is called a queen is shown, bk. 1, ch. 44, throughout, and bk. 2, ch. 88, throughout.

That religious are in the state of perfection, bk. 1, ch. 76, near the beginning — but less than bishops, at the end in the same place. Against this, objections are raised in ch. 77, and they are solved in ch. 78.

Remedies against a pope scandalizing the Church by his depraved morals are found, bk. 2, ch. 106, throughout.

That the first king was a tyrant, namely Nero, and the first just one Melchizedek, is shown, bk. 1, ch. 27, at the end.

What it is to revoke canons or statutes, and how it pertains to the pope, is shown, bk. 3, ch. 55, throughout.

S

That the sacraments of the Church will remain unto the end of the world is shown, bk. 1, ch. 28, near the end.

What a sacrament is, and whereby the sacraments of the New Testament effect what they signify, is shown, bk. 1, ch. 93, in conclusion 11.

That Christ communicated his priesthood to men, not to angels, bk. 1, ch. 39, near the beginning.

How the old and the new priesthood differ is shown, bk. 2, ch. 49, in the passage beginning, To the third argument.

That an evangelical, not a legal, priest has the use of the keys of the Church, bk. 1, ch. 93, in the last conclusion — concerning which objection is raised at the end of ch. 94 and 95.

That a priest, although he have the power of order, yet cannot absolve without jurisdiction, bk. 1, ch. 98, at the beginning.

That a priest both good and evil has the spiritual power of the keys is shown, bk. 1, ch. 99, throughout.

For a proper priest, see Proper.

For the interpretation of Sacred Scripture, see Interpretation.

The holiness of the Church is found, bk. 1, ch. 9, throughout. And in the same place, how a holy thing is so called in manifold senses. Against this, objections are raised in ch. 10, and they are solved in ch. 11.

The Church is called a net, bk. 1, ch. 31, at the end.

That there is no salvation outside the Church, bk. 1, ch. 20, throughout.

That all truth of knowledge pertains to the Catholic Church is shown, bk. 1, ch. 13, in the passage beginning, it is called the Church sixthly, where it is shown how logic, physics and ethics are in the Church in two ways.

Schism is described, bk. 4, part 1, ch. 1, throughout. And how it differs from heresy is shown in ch. 4 in the same place, throughout.

How grave the sin of schism is. See Sin.

Whether schismatics have spiritual power, in ch. 7 in the same place.

The punishment of schismatics, in ch. 8 in the same place, throughout.

The schisms that have been in the Church, in ch. 9 in the same place.

How schisms are to be removed and allayed, in ch. 10 in the same place.

Whether a schismatic can be pope, in ch. 11 in the same place.

Whether all who adhere to an intruder or antipope are schismatics is discussed, bk. 4, part 1, ch. 14.

For the form of abjuring schism, see Form of abjuring.

How sect, superstition and heresy differ is shown, bk. 4, part 2, ch. 4, after the beginning.

For the judgment of the Apostolic See, see Judgment.

The servitude of sin and of justice, bk. 1, ch. 74, at the beginning.

That the issuing of a new creed pertains to the Roman pontiff, bk. 2, ch. 107, in the first corollary in the same place.

How the synagogue differs from the Church is shown, bk. 1, ch. 1, near the beginning.

A twofold synod is made known, bk. 3, ch. 3, at the end — concerning which more under the word Council.

How the Church is called the sister of Christ is shown, bk. 1, ch. 35, near the end.

That the Church is called the bride of God, bk. 1, ch. 37, throughout.² Various inquiries concerning the bride of the Church are made in the same place.

How he is called the spouse of the Church is shown, bk. 2, ch. 27, throughout. Against this, objections are raised and solved in ch. 28 in the same place, throughout.

How the state of man is declared is shown, bk. 1, ch. 73, near the beginning.³

That the state of religious is a state of perfection, bk. 1, ch. 76, near the beginning — but less than that of bishops, at the end in the same place. Against this, objections are raised in ch. 77, which are solved in ch. 78.

That papal statutes must be obeyed is shown, bk. 2, ch. 50, throughout.

The manner of subscribing in universal councils is shown, bk. 3, ch. 14, at the end.

For superstition, see above, Sect.

T

The Church is called a tabernacle, bk. 1, ch. 35, at the beginning, where it is to be noted what a tabernacle properly is.

The time at which blessed Peter received pontifical authority is set forth, bk. 2, ch. 29, throughout, where near the middle it is shown that he did not receive it except after the passion of Christ.

The time at which councils began to be held in the Church is shown, bk. 3, ch. 4, throughout.

What jurisdiction of temporal matters the pope does not have is shown, bk. 2, ch. 113, throughout. What he does have is shown in the following ch. in the same place, throughout, and also in ch. 115; and the objections are solved in the following ch.

How the Church is called a temple is shown, bk. 1, ch. 35, at the end. And how it differs from a tabernacle, in the same place.

The Church is called earth, bk. 1, ch. 31, after the beginning.

For clerical tonsure, see above, Crown, etc.

That a whole is not always, nor any whole, greater than its part is shown, bk. 2, ch. 83, at the beginning.

How the Church pays tribute to the king is shown, bk. 1, ch. 92, in the passage beginning, To the seventh, etc.

That the Turks shudder at the celebration of holy councils, bk. 3, ch. 10, near the middle.

V

The opinion of the Waldensians or Poor of Lyons concerning the power of the keys is recounted, bk. 1, ch. 100, at the beginning. The heresies of the same are recounted, bk. 4, part 2, ch. 35, at the end.

That a manifold variety and distinction of states and offices is fittingly set in the Church is declared, bk. 1, ch. 69, throughout — concerning which there is dispute in ch. 70 and 71.

That a principally threefold variety is found in the Church is shown, bk. 1, ch. 72, throughout.

That true is said in two ways — either what is not feigned or false, or what is not figurative, bk. 1, ch. 92, in the solution of the first argument, in the passage beginning, To the third proof.

That truth is said in manifold senses; and how truth is preserved when the holy doctors say diverse and often mutually repugnant things is declared, bk. 1, ch. 58, in the solution of the 5th argument, in the passage beginning, To the fifth, etc.

What Catholic truth is is shown, bk. 4, part 2, ch. 8, throughout. Likewise how many kinds or degrees it has, in ch. 9 in the same place, throughout.

The Church is called a vineyard, bk. 1, ch. 32, at the beginning.

How the Church is called a virgin, and how virginity is twofold, bodily and spiritual, is shown, bk. 1, ch. 41, near the beginning.

The unity of the Church is gathered from many things, bk. 1, ch. 6, after the beginning, and ch. 36, near the middle. And how it has an order to the unity of one supreme pontiff is shown in ch. 8 in the same place, near the end.

What sort the union of the members of the Church with one another and with their head is, is shown, bk. 1, ch. 60, throughout. From St. Thomas, however, a fourfold unity of the natural body is shown in the same place, before the middle. Likewise a twofold unity of the Son with the Father, in the same place, in the passage beginning, To the second it is said, etc.

The efficient cause of the union of the members of the Church with one another is noted, bk. 1, ch. 61, throughout.

The mode and quality of the unity of the Church with Christ is found, bk. 1, ch. 63, throughout, where a threefold unity is shown.

How Christ is one man with his body, i.e. the Church, is shown, bk. 1, ch. 64, throughout. Likewise how one person, in ch. 65 in the same place. And how one Christ, in ch. 66, throughout.

That the unity of Christ with the Church of the good is greater than the unity of the devil with the collection of the reprobate is shown, bk. 1, ch. 65, at the end.

That the voice of the members and of the head is often one, though the properties are diverse, bk. 1, ch. 68, throughout, and especially after the middle, as is noted in the margin.

X

That Xristus, since it is derived from chrism, we have set in its own place, that is, among entries beginning with the letter C. Of entries beginning with y or z, nothing worthy of annotation has seemed to me. If, reader, you want anything beyond these annotations, annotate it for yourself.

THE END

D. IOANNIS DE TURRE CREMATA

Of the Holy Roman Church, cardinal priest of the title of Saint Mary across the Tiber, commonly called of Saint Sixtus

PROLOGUE

In which the author himself clearly explains to us both the reason for his undertaking, why he composed this work, and the division of his Summa, which he has distinguished into four books.

Behold, the bed of Solomon is surrounded by sixty valiant men of the most valiant of Israel, all holding swords in their hands, and most skilled in war. The sword of each one is upon his thigh, because of fears in the night. Canticles iii. Among the other signs of his singular love by which the heavenly bridegroom, the Son of God, may easily be seen to embrace with sincere love his bride, the holy universal Church, this stands forth as an evident sign, that for her, against the ancient serpent, the most pernicious enemy of human salvation, there has been chosen, by the provident dispensation of the supernal counsel, for her guard, garrison, and firm defense of protection, that heavenly primacy of unconquered valor which we also call angelic, that most invincible soldiery of virtue, concerning which the Lord says through Isaiah ch. 62: Upon thy walls, Jerusalem, I have set watchmen. Next comes the earthly soldiery, namely the company of Catholic doctors, whose study and industry must have it as their chiefest care to defend the Church against the snares of the tempter, so that the Catholic faith may be kept immaculate in her, untouched by every contagion of errors, against heretics, and peace and unity may stand undisturbed against schismatics, concerning whom the Lord himself has spoken through Zechariah.¹

I will surround my house, that is, as the Gloss explains, the Church, with those who fight for me, whom the Holy Spirit, describing the soldiers of Christ guarding the faith and peace of the Church, from the greatness of strength of soul, from the most fervent zeal of faith, from strenuousness in battle, from breadth of wisdom, and finally from tireless providence, calls in the words set forth: Behold, sixty valiant men surround the bed of Solomon. Certainly if ever it was urgent for the soldiers of Christ, whom we have said to be the Catholic doctors, girt with strong swords and furnished with the most powerful arms, to surround the bed of Solomon and to enclose it with most vigilant guard, lest any, taken by simplicity of mind or led by error, or deceived by any cunning of deceitful craft, should perish from the camp of the Church, it is incumbent upon them above all in these our last days. For there should be the greater vigilance and the greater confidence, the subtler and sharper the cunning with which the adversaries lie in wait. For there have risen in this our sorrowful time certain pestilent men, puffed up with the spirit of ambition, who, stirred up by diabolical impulse and by exceeding deceit, have with pernicious daring introduced false doctrines, utterly foreign to the doctrines of the holy fathers, concerning both ecclesiastical and secular power, by which, most fiercely assailing the universal Church, they grievously afflict her with great wounds, for these men desire with their vain disputations to tear asunder the unity of the Church, to confound the brightness of her nobility, indeed to subvert the order divinely given, and foully to obscure the beauty of her adornment; moreover they have striven to depress and shake the glory of the primacy of the Apostolic See, which is the teacher of the faith and the mother of all churches, and its supreme authority divinely granted. Therefore they so disturb the whole body of the Church that nothing of the frame of that body seems to escape unshaken and unwounded. Since therefore the sacrilegious assertions of these impious men rage with such impiety against the Church of God and the Apostolic See that they are opposed not only to evangelical truth but ways have been prepared through them for many schisms and errors, perils of souls, dissensions of princes, and scandals of peoples, anyone may clearly understand that they seem to have attempted to undermine not some portion of the Church but the very foundations of the Christian religion. Wherefore the Catholic doctors must deservedly meet them with swift haste and resist them as speedily as possible with the impregnable arms of faith. For as Pope Leo says, in such cases silence is not free from suspicion, for truth would confront falsehood if falsehood displeased. Hence we, John de Turrecremata, of the Holy Roman Church, cardinal priest of the title of Saint Mary across the Tiber, commonly called of Saint Sixtus, moved by zeal for the faith and for the honor of the bride of Christ, the universal Church, desiring to do what satisfies our duty and our station, though not sufficiently skilled for so great a matter, lest we also be held guilty of the fault of silence in this most grave cause, against the adversaries of this Church of God and of the primacy of holy Peter, according to the strength of the talent entrusted to us from above, have composed, with the help of the Lord, a book which we have judged should be called a Summa against the adversaries of the Church and of the primacy of the apostle Peter. In it we show, from the roots of divine Scripture and the irrefragable opinions of the holy fathers, that the aforesaid assertions of impious men are abundantly, as we judge, refuted and to be driven from the hearts of the faithful, and, with answers subjoined to their vain objections, we have left the bed, that is the Church of Christ, protected by the shields hanging from the tower of David and fortified against their assault, according to our strength. Moreover, we have written these things in rude speech, following the scholastic manner, for as Aug. says against the Manichaean, the vanity of heretics is to be convicted not by ornate and polished speech but by manifest facts.

This Summa we have distinguished into four books.² Of these the first bears the title concerning the universal Church. The second concerning the Roman Church and the primacy of its pontiff. The third concerning universal councils. The fourth concerning schismatics and heretics. But although in these our writings, as in all others whatsoever, we have always endeavored to write of things not according to the appetite of our own will but as much as with studious diligence and with the highest fidelity we could receive from the treasuries of the Lord or from the holy fathers or the most renowned professors of sacred theology, nevertheless, because we wish to have said nothing at all with unbending obstinacy except what must be said according to the rule of orthodox faith or the most approved opinions of the holy fathers, this work, now completed with the help of the divine power, we offer to be corrected and amended to our holy lord Nicholas, the fifth Pope, who in this our age sits most worthily in the chair of Peter by the gift of divine grace with great brightness of merits, whose faith, as blessed Sixtus his predecessor says in ch. Memor, 24, q. 1, favors the heresy of none but destroys all heresies, saying with blessed Jerome: This is the faith, most blessed Pope, which we have learned in the Catholic Church and which we have always held, in which if anything has perchance been set down with too little skill or too little caution, we desire it to be corrected by you, who hold both the see and the faith of Peter. But if our confession is approved by the judgment of your apostolate, whoever wishes to blame me will prove himself unskilled and malevolent, or not Catholic but a heretic.