Summa de Ecclesia
Juan de Torquemada (1388–1468)
First published 1561
Torquemada's Summa de Ecclesia from the Venice 1561 edition, Books I-IV with the Florentine union apparatus, in Latin with a new English translation.
Titulus I: Title page
Privilegium I: Privilege
Epistola I: Dedicatory letter
Index I: Full index
Prologus I: Prologue
Liber I: Book I — On the Universal Church
Caput I: Chapter I. On the name Church and how it differs from the name synagogue.
Caput II: Chapter II. On the various senses of the name Church.
Caput III: Chapter III. In which sense the discussion of the Church is to be taken in what follows, where it is shown that in the Church the good and the wicked are mingled together.
Caput IV: Chapter IV. In which objections are raised against what was said, that in the holy and universal Church the good and the wicked are contained together.
Caput V: Chapter V. In which the distinction is given by which the just faithful and sinful faithful are said to be in the Church, and the objections raised are answered.
Caput VI: Chapter VI. Proving that the Church is one, and on its manifold unity.
Caput VII: Chapter VII. In which objections are raised against what was said on the unity of the Church.
Caput VIII: Chapter VIII. In which the objections raised are answered.
Caput IX: Chapter IX. In which it is shown that the Church is holy.
Caput X: Chapter X. In which objections are raised against what was said on the holiness of the Church.
Caput XI: Chapter XI. In which the objections raised are answered.
Caput XII: Chapter XII. In which a certain way of speaking about the holiness of the Church is disapproved.
Caput XIII: Chapter XIII. That the Church is to be called Catholic.
Caput XIV: Chapter XIV. In which objections are raised against what was said, that the Christian faith is to be called Catholic.
Caput XV: Chapter XV. In which the arguments already made are answered.
Caput XVI: Chapter XVI. Where objections are raised against what was said, that the Church is to be called Catholic.
Caput XVII: Chapter XVII. In which the objections of the preceding chapter are answered.
Caput XVIII: Chapter XVIII. In which it is shown by arguments that the Church is called Apostolic.
Caput XIX: Chapter XIX. In which some objections are raised against what was said, that the Church is to be called Apostolic.
Caput XX: Chapter XX. How the words 'We believe in one holy Church' are to be understood.
Caput XXI: Chapter XXI. In which the error of those who say that men can be saved outside the unity of this holy Catholic and Apostolic Church is refuted.
Caput XXII: Chapter XXII. When the Church began, and on its ages.
Caput XXIII: Chapter XXIII. In which objections are raised against what was said on the antiquity of the Church.
Caput XXIV: Chapter XXIV. In which the solution to the arguments of the preceding chapter is given.
Caput XXV: Chapter XXV. From whom the Church began.
Caput XXVI: Chapter XXVI. In which objections are raised against the foregoing.
Caput XXVII: Chapter XXVII. In which the objections already made are answered.
Caput XXVIII: Chapter XXVIII. That after the Church began it has not ceased to be, and that in it faith, holiness, doctrine, prelacy, and the sacraments will endure to the end of the age.
Caput XXIX: Chapter XXIX. In which some objections are raised against what was said on the duration of the Church.
Caput XXX: Chapter XXX. In which the objections already made are answered.
Caput XXXI: Chapter XXXI. Why the Church is called heaven, earth, field, and net.
Caput XXXII: Chapter XXXII. On the reasons why the holy Church is called the vineyard of God, and the garden, fountain, and well of living waters.
Caput XXXIII: Chapter XXXIII. In which the reasons are given why the Church is called Ship, House, City, and an army in battle array.
Caput XXXIV: Chapter XXXIV. On the reasons why the Church is called a Kingdom, and on the twelve things by which the glory of the magnificence of the kingdom of the Church is shown.
Caput XXXV: Chapter XXXV. On the reasons why the Church is called the tabernacle and temple of God.
Caput XXXVI: Chapter XXXVI. On the reasons why the Church is called Woman, Beloved, and Dove, Perfect, Sister, and Daughter.
Caput XXXVII: Chapter XXXVII. Why she is also called bride, and on the time of her espousal.
Caput XXXVIII: Chapter XXXVIII. In which the solution to a certain difficulty concerning what was said on the time of the espousal of the Church is given.
Caput XXXIX: Chapter XXXIX. On the gifts and presents with which Christ adorned his bride the Church, singularly even above the angels.
Caput XL: Chapter XL. That the Church is called the spouse of Christ and the mother of the faithful.
Caput XLI: Chapter XLI. That although the Church is said to be the spouse of Christ and the mother of all the faithful, she does not cease to be wholly a virgin.
Caput XLII: Chapter XLII. That the Church is called queen.
Caput XLIII: Chapter XLIII. On the reasons why the Church is called a body, namely the mystical body of Christ.
Caput XLIV: Chapter XLIV. On the variety of the members of the Church and their signification.
Caput XLV: Chapter XLV. In which objections are raised against what was said on the head of the body of the Church.
Caput XLVI: Chapter XLVI. In which the objections already made are answered.
Caput XLVII: Chapter XLVII. In which it is shown how Christ can be called a member of the Church, and how not.
Caput XLVIII: Chapter XLVIII. That Christ as man was the head of the faithful, not only of those who came after the Incarnation, but also of those who from the beginning preceded the Incarnation.
Caput XLIX: Chapter XLIX. In which objections are raised against what was said, that Christ as man was the head of the faithful who preceded the Incarnation.
Caput L: Chapter L. In which the objections already raised are answered.
Caput LI: Chapter LI. In which, on the foregoing, one recent error is refuted.
Caput LII: Chapter LII. In which it is shown how it belongs to Christ alone as God to be head of the Church, and how not to him alone but to others.
Caput LIII: Chapter LIII. In which it is shown that Christ is head of the faithful not only as to souls but also as to bodies.
Caput LIV: Chapter LIV. In which the opinion of some is set out, with their arguments, who say that only the elect are members of Christ or of the mystical body which is the holy Church of God.
Caput LV: Chapter LV. In which the aforesaid opinion is refuted, with its foundations.
Caput LVI: Chapter LVI. In which two other ways of speaking or of marking out the members of the body of Christ are set out.
Caput LVII: Chapter LVII. In which the truth of the difficulty raised is shown: namely, of which men Christ is head, and who are to be called members of his body, which is the Church.
Caput LVIII: Chapter LVIII. In which the objections made to the contrary by those who say that only the elect are members of the body of Christ are answered.
Caput LIX: Chapter LIX. In which the arguments of the others are answered, who in second and third place spoke otherwise concerning the members of Christ in ch. 56.
Caput LX: Chapter LX. In which it is shown what the union of the members of the Church with one another is, and on the manner of the union of the members with the head.
Caput LXI: Chapter LXI. In which it is shown what the efficient cause of this union of the members of the Church with one another is.
Having seen by what means, or by what formal principle, the unity of the Church is compacted, let us show in what it comes to be, as in an efficient principle. We say, moreover, that the unity of the Church is in common from the whole Trinity, from which it has being, for exterior works, as blessed Aug. and blessed Dionysius say, are undivided and common to the whole Trinity. Sometimes, however, on diverse respects it is appropriated to the individual persons. For it is appropriated at times to the Father, since he is the principle of the whole Godhead, and unity has the character of a principle. Whence, according to Aug. in book 1 of On Christian Doctrine, as cited by the Master of the Sentences in Sentences 1, distinction 31, unity is appropriated to the Father, for he says: In the Father unity, in the Son equality, in the Holy Spirit the concord of unity and equality. At times also it is read that the unity of the Church is appropriated to the Son on account of the nature assumed, according to which, as we cited above, it befits him in a special way to be head of the Church, taken from among men on account of conformity, namely, of nature with the members. From the head, moreover, depends the union of the members. Whence the Apostle at Eph. 1: Let us grow in him through all things, who is our head, Christ, from whom the whole body is composed and connected and compacted, as the Gloss says, through faith, and connected by the bonds of charity. The same is had at Col. 2. Of this unity, moreover, made through Christ, it is said in Psalm 146: The Lord building Jerusalem shall gather the dispersions of Israel; and the Gloss: The Lord builds the heavenly Jerusalem, which he constructs of living stones, repairing the angelic ruin, and he who builds shall gather in one faith, hope, and charity the dispersions of Israel, that is, he shall collect the faithful once dispersed, that of them the heavenly edifice may be formed; thus the Gloss. Likewise at John 10 Christ says: I have other sheep which are not of this fold, and them I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. And at John 11 it is said: Jesus was to die not only for the nation, namely of the Jews, but to gather into one the children of God who were dispersed. Likewise the Apostle at Eph. 2 says: He is our peace who made both one. For the rest, the unity of the Church is read to be appropriated to the Holy Spirit, to whom are appropriated connection, union, and communion, according to Augustine in book 1 of On the Trinity. Whence the Gloss upon that word at Rom. 8, For the Spirit himself bears witness to our spirit that we are sons of God, says thus: Because the Holy Spirit is common to the Father and the Son, and the society and unity of both is made through him, by which we are made one body of the only Son of God; for unity compacts us, which charity makes. Whence is charity made, except from the Holy Spirit? Thus the Gloss. Of this matter also we have the plainest testimony from the apostle Paul, who says at 1 Cor. 12: For in one Spirit we were all baptized into one body; the Gloss: by one Spirit, namely the Holy, we were led into one body. The same is had at Eph. 5: one body and one Spirit, where the Gloss of the Master therefore says: we are made one body on account of the society which the Holy Spirit makes, not without the Father and the Son. For this gift is also so received that in the Holy Spirit the remission of sins comes to be, which remission, although the Trinity effects it, yet properly it is understood to pertain to the Holy Spirit. For he is the Spirit of the adoption of sons, he is the love of the Father and the Son. To him therefore pertains the society by which we are made one body of the only Son of God; thus the Gloss. Besides, concerning this it is to be noted that, as the unity by which all the faithful are made one body of the only Son of God is attributed to the Holy Spirit as to the principal agent, so the effect of union or incorporation by which the faithful are incorporated into Christ is read to be attributed to the sacrament of baptism as to the instrument of divine piety. Whence the Apostle at Gal. 3: As many as were baptized have put on Christ. Likewise Augustine to Boniface, as had in ch. Quia passus, On Consecration, distinction 2: It is in no way to be doubted by anyone that each one of the faithful is then a partaker of the body and blood of the Lord, when in baptism he is made a member of Christ. Likewise in his book On the Baptism of Infants, as had in On Consecration, distinction 4, ch. Ad hoc, the same Augustine says: Baptism avails for this, that the baptized be incorporated into Christ.