BIBLIOGRAPHY

This list gives the complete titles of collections and works referred to in the footnotes or used in ascertaining the references. PL (Patrologia latina) stands for J. P. Migne, Patrologiae cursus completus, series latina, 221 vols. (Paris, 1844-64); PG (Patrologia graeca) stands for J. P. Migne, Patrologiae cursus completus, series graeca, 161 vols. (Paris, 1857-66).

Abelard, Peter. Sic et non (PL, CLXXVIII).

Albert the Great, St. Opera omnia, ed. A. Borgnet, 38 vols. (Paris: Vives, 1890-99).

Ambrose, St. De fide (PL, XVI).

---- De sacramentis (PL, XVI).

Ambrosiaster. In epistolam ad Romanos (PL, XVII).

Anaxagoras. Fragment 12; see Diels.

Aristotle. Opera, ed. Academia Regia Borussica, 5 vols. in 6 (Berlin: G. Reimer, 1831-70).

Athanasius, St. Contra Apollinarium (PG, XXVI).

---- Contra Arianos (PG, XXVI).

---- De synodis (PG, XXVI).

Augustine, St. De civitate Dei (PL, XLI).

---- Confessiones (PL, XXXII).

---- De doctrina christiana (PL, XXXIV).

---- Epistolae (PL, XXXIII).

---- De Genesi ad litteram (PL, XXXIV).

---- De haeresibus (PL, XLII).

---- In Ioannis evangelium (PL, XXXV).

---- Contra Iulianum (PL, XLIV).

---- Retractationes (PL, XXXII).

---- De sermone Domini in monte (PL, XXXIV).

---- Sermones (PL, XXXIX).

---- De Trinitate (PL, XLII).

---- De vera religione (PL, XXXIV).

Averroes. Aristotelis Stagiritae libri omnes cum Averrois Cordubensis variis in eosdem commentariis, 11 vols. (Venice: Juntas, 1550-52).

Avicenna. Opera in lucem redacta ac nuper quantum ars niti potuit per canonicos emendata (Venice, 1508).

Bernard, St. In cantica (PL, CLXXXIII).

Boethius. Commentaria in Porphyrium (PL, LXIV).

---- De consolatione philosophiae (PL, LXIII).

---- De persona et duabus naturis (PL, LXIV).

Bonaventure, St. Opera omnia, 10 vols. (Quaracchi: Ex typographia Collegii S. Bonaventurae, 1882-1902).

Busse, A. (ed.). Porphyrius, Isagoge et in Categorias commentarium (in Commentaria in Aristotelem graeca, 23 vols. [Berlin: G. Reimer, 1882-1909]), Vol. IV. 1887.

Cicero. De divinatione, De fato, Timaeus, ed. O. Plasberg-W. Ax (Leipzig: Teubner, 1938).

Cyprian, St. Liber de oratione dominica (PL, IV).

Denzinger, H., and Bannwart, C. Enchiridion symbolorum, 21st-23rd ed. by J. P. Umberg (Freiburg: Herder, 1937).

Diels, H. Die Fragmente der Vorsokratiker, 3 vols. (Berlin: Weidmann, 1922).

Dionysius (the Pseudo-Areopagite). De coelesti hierarchia (PG, III).

---- De divinis nominibus (PG, III).

Empedocles. Fragment 126; see Diels.

Gilbert de la Porree. In librum de praedicatione trium personarum (PL, LXIV).

---- In librum de Trinitate (PL, LXIV).

Gregory the Great, St. Dialogi (PL, LXXVII).

---- In evangelia (PL, LXXVI).

---- In Ezechielem homiliae (PL, LXXVI).

---- Moralia (PL, LXXV).

Gregory of Nyssa, St. De hominis opificio (PG, XLIV).

---- De oratione dominica (PG, XLIV).

Gregory of Tours, St. Historia Francorum (PL, LXXI).

Hilary, St. De Trinitate (PL, X).

Hippolytus. Philosophumena (PG, XVI; Pseudo-Origen, Contra haereses).

Irenaeus, St. Adversus haereses (PG, VII).

Jerome, St. Epistolae (PL, XXII).

---- In evangelium Matthaei (PL, XXVI).

---- De perpetua virginitate B. Mariae (PL, XXIII).

John Chrysostom, St. In epistolam primam ad Corinthios (PG, LXI).

---- In Matthaeum (PG, LVII).

John Damascene, St. De fide orthodoxa (PG, XCIV).

Julian of Toledo. Prognosticon (PL, XCVI).

Lactantius. Divinae institutiones (PL, VI).

Leo the Great, St. Epistolae (PL, LIV).

---- Sermones (PL, LIV).

Leo II, St. Epistolae (PL, XCVI).

Longpre, E. "De B. Virginis maternitate et relatione ad Christum," Antonianum, VII (1932), 289-313.

Macrobius. In somnium Scipionis; in Macrobius, ed. F. Eyssenhardt (Leipzig: Teubner, 1893).

Mansi, J. D. Sacrorum Conciliorum nova et amplissima collectio, 53 vols. in 60 (Paris, Arnhem, and Leipzig: Welter, 1901-27).

Motte, A. R. "Un chapitre inauthentique dans le Compendium Theologiae de S. Thomas," Revue Thomiste, XLV (1939), 749-53.

Origen. Peri archon (PG, XI). Also known as De principiis.

Peter Comestor. Historia scholastica (PL, CXCVIII).

Peter Lombard. Libri IV sententiarum, 2nd ed., 2 vols. (Quaracchi: Ex typographia Collegii S. Bonaventurae, 1916).

Plato. Opera, ed. J. Burnet, 5 vols. in 6 (Oxford: Clarendon Press, 1900-1907 and later reprintings).

Porphyry. Isagoge: De specie; see Busse.

Pseudo-Chrysostom. In evangelium Matthaei (PG, LVI).

Pseudo-Dionysius; see Dionysius, the Pseudo-Areopagite.

Pseudo-Origen; see Hippolytus.

Scotus, John Duns. Opera omnia, 26 vols. (Paris: Vives, 1891-95).

Strabo, Walafrid. Glossa ordinaria (PL, CXIII and CXIV).

Tertullian. Adversus Valentinianos (PL, II).

---- De anima (PL, II).

Theodore of Mopsuestia. Fragmentum de Incarnatione (PG, LXVI).

Theophylact. In evangelium Marci (PG, CXXIII).

Thomas Aquinas, St. Opera omnia, ed. E. Frette and P. Mare, 34 vols. (Paris: Vives, 1871-80).

---- Opera omnia, iussu edita Leonis XIII, Vols. I-XV (Rome: R. Garroni, 1882-1930).

---- Opuscula omnia, ed. P. Mandonnet, 5 vols. (Paris: Lethielleux, 1927).

---- In metaphysicam Aristotelis commentaria, ed. M. R. Cathala, 3rd. ed. (Turin: Marietti, 1935).

---- Summa theologiae, Vols. I-V (Ottawa: Impensis Studii generalis O. Pr., 1941-45).

---- De unitate intellectus contra Averroistas, ed. L. W. Keeler (Rome: Apud aedes Pont. Universitatis Gregorianae, 1936).

Vigilius Tapsensis. Contra Arianos dialogus (PL, LXII).

Footnotes

   No scholar questions either the date or the authenticity of the Compendium. These matters are thoroughly discussed in P. Mandonnet, Des ecrits authentiques de saint Thomas d'Aquin (2nd ed., Fribourg: Imprimerie de l'OEuvre de Saint-Paul, 1910); M. Grabmann, Die Werke des Hl. Thomas von Aquin (2nd ed., Munster: Aschendorff, 1931).

   On this point, see the excellent article by E. Marcotte, "De saint Thomas a nos manuels, "Revue de l'Universite d'Ottawa, XVI (1946), 154-74.

   See P. Synave, "Le catalogue officiel des oeuvres de saint Thomas d'Aquin," Archives d'histoire doctrinale et litteraire du moyen age, III (1928), 27, 30.

   Ibid., p. 31.

   Cf. De doctrina christiana, I, 35 (PL, XXXIV, 34).

   In scholastic terminology, generation is the acquisition of a form by a being and corruption is the loss of a form. Generation and corruption are substantial if the form that is acquired or lost is substantial, and are accidental if the form is accidental. In the latter case, the process is called alteration.

   Very likely St. Thomas did not intend to retain this chapter in the final form of the Compendium theologiae. The chapter is extraordinarily short, and gives but one briefly worded argument. This argument is not very satisfactory, for it excludes only beginning and end from God. It does not touch on the perfect simultaneity of God's existence, although such simultaneity is the essential characteristic of eternity. On the other hand, chapter 7, "The Everlasting Existence of God," and chapter 8, "Absence of Succession in God," taken together, do demonstrate God's eternity in a cogent way. Hence the conclusion seems inevitable that chapter 5 does not belong to the work as definitively planned by St. Thomas. See A. R. Motte, O.P., "Un chapitre inauthentique dans le Compendium Theologiae de S. Thomas," Revue Thomiste, XLV (1939),

749-53.

   Cf. chap. 4.

   Cf. chap. 6.

   Cf. chap. 4.

   Cf. chap. 4.

   De consolatione philosophiae, V, prosa 6 (PL, LXIII, 858).

   Aristotle and St. Thomas, along with the medieval Scholastics in general, made their own the theory of Empedocles, who taught the existence of four elemental bodies: earth, air, fire, and water. All composite bodies, which they called mixed, were thought to result from a combination of the primary elements. These philosophers also believed that a special locality corresponded to each of the elements: fire and air naturally tended upward, water and earth tended downward. Cf. Aristotle, Metaph., I, 8 (988 b 32); De caelo, I, 2 (269 a 17).

             St. Thomas likewise followed the curious view of Aristotle that heavenly bodies differ from terrestrial bodies in their nature, their movement, and their incorruptibility. Cf. Summa, Ia, q. 66, a. 2; Aristotle, De caelo, I, 2 (269 a 12-b 17); 3 (270 a 12-35).

   Cf. chap. 9.

   Cf. chap. 9.

   Ibid.

   The word, "indirectly," here and elsewhere occasionally, is used to translate per accidens. Thus, in the present instance, a species participates in genus per se, or directly and of itself, since it is a logical division of a genus. A specific difference, however, pertains to genus, not per se, directly of itself, but only so far as it is the determining factor of a species, distinguishing it from other species of the same genus; that is, it pertains to genus only per accidens, indirectly, through the species it thus constitutes.

             Another instance of this same meaning of per accidens is discerned in the death of a brute animal (see chapter 84). What perishes per se or directly, is the animal. The vital principle or form of the animal also perishes, but only per accidens, that is, indirectly or incidentally, because of the destruction of the animal.

   Cf. chap. 10.

   Cf. chap. 11.

   Cf. chap. 10.

   Cf. chap. 13.

   Cf. chap. 4.

   See Anaxagoras, fragment 12 in H. Diels, Die Fragmente der Vorsokratiker (Berlin: Weidmann, 1922), I, 404; cf. Aristotle, Metaph., I, 3; 8 (984 b 15-22; 989 b 15).

   Cf. chap. 9.

   Cf. chap. 18.

   Cf. chap. 22.

   Cf. chaps. 12, 14, 15.

   Cf. chap. 21.

   Cf. chap. 4.

   Cf. chap. 3.

   Cf. chap. 4.

   In scholastic usage, first act, actus primus, designates the prime form of a thing, or a faculty (such as intellect or will), or even a habit (such as habitual knowledge). Second act, actus secundus, denotes activity or operation. In general, first act may be said to be entitative, and second act is operative.

   Cf. chap. 3.

   Cf. chap. 22.

   Cf. chap. 32.

   Cf. chaps. 9, 15.

   Aristotle, De interpretatione, I, 1 (16 a 3).

   Ancient and medieval philosophers commonly admitted the possibility of "equivocal generation," according to which some organisms were thought to be produced from inorganic matter, especially such as had previously been alive, under the influence of heavenly bodies, which were believed to be of a superior nature. Thus St. Thomas, Summa, Ia, q. 71, a.un.: "In the natural generation of animals begotten of seed, the active principle is the formative power that is in the seed; but in animals generated from putrefaction, the formative power is the influence of a heavenly body"; Ia., q. 91, a. 2 ad 2: "The power of a heavenly body may cooperate in the work of natural generation, as the Philosopher says: 'Man is begotten from matter by man, and by the sun as well' (Aristotle, Phys., II, 2 [194 b 13]) But the power of the heavenly bodies suffices for the generation of certain imperfect animals from properly disposed matter."

   Aristotle, De anima, III, 8 (431 b 29).

   Cf. chap. 37.

   Cf. chap. 9.

   Cf. chap. 15.

   Aristotle, De anima, III, 4 (429 b 21).

   De Genesi ad litteram, XII, vii, 16; xxiv, 50 (PL, XXXIV, 459, 474).

   Cf. chap. 46.

   The term here used by St. Thomas, intentio intellecta, cannot well be literally translated. We may render it by intellectual likeness or intellectual representation or mental word. The meaning itself is clear, for St. Thomas defines the term in Contra Gentiles, IV, 11: "Dico autem intentionem intellectam id quod intellectus in seipso concipit de re intellecta"; that is: "By intentio intellecta I mean that which the intellect conceives within itself of the thing understood."

   Cf. chap. 23.

   Cf., e.g., chaps. 4, 6, 9-11, 21.

   Cf. chaps. 37, 46.

   St. Thomas and the Scholastics of his time thought that the stars were incorruptible and that they were constructed of matter which was essentially different from the matter of terrestrial bodies. Consequently the sun, the moon, and all the stars were held to be superior to the material objects of our earth.

   Cf. chap. 50.

   Cf. chap. 49.

   Cf. chap. 49.

   In connection with these two examples, see the better statement in the Summa, Ia, q. 33, a. 4 ad 3: "Negation is reduced to the genus of affirmation, just as not man is reduced to the genus of substance, and not white to the genus of quality."

   Cf. chaps. 54, 55.

   The context requires the reading, praecedit, instead of procedit, which is found in the Vives and the Mandonnet editions.

   Cf. chap. 10.

   Cf. chap. 23.

   See Gilbert's commentaries, In librum de Trinitate (PL, LXIV, 1292) and In librum de praedicatione trium personarum (PL, LXIV, 1309). Gilbert retracted his error at the Council of Reims in 1148, as St. Bernard relates, In Cantica, serm. LXXX (PL, CLXXXIII, 1170). Cf. Denz., 389, 391.

   Cf. chap. 53.

   Cf. chap. 23.

   Cf. chaps. 10, 22.

   Cf. chaps. 3, 21.

   Cf. chaps. 6, 11.

   Cf. chap. 15.

   Cf. chap. 68.

   Cf. chap. 69.

   Cf. chap. 69.

   Cf. chap. 18.

   In order to explain the process of knowledge, scholastic philosophy distinguishes between two faculties of the intellectual soul: the possible intellect and the agent intellect. The agent intellect or active intellect (intellectus agens) illuminates the phantasm, abstracting from it the intelligible species, which are spiritual likenesses of objects, disengaged from all particularizing conditions of matter. See chapter 83 below. According to St. Thomas, "the agent intellect causes the phantasms received from the senses to be actually intelligible through a process of abstraction" (Summa, Ia, q. 84, a. 6). The possible (that is, potential) or passive intellect (intellectus possibilis) is actuated and informed by the intelligible species resulting from this abstractive operation, and is thereby enabled to elicit the act of understanding.

   Cf. Plato, Phaedo (p. 100 D); Timaeus (p. 28 A; 30 C). See also Aristotle, Metaph., I, 6 (987 b 7); I, 9 (991 b 3).

   Cf. chap. 82.

   Cf. chap. 79.

   On the use of the word intellect for the intellectual soul, see the Summa, Ia., q. 79, a. 1 ad 1: "The intellectual soul is sometimes called simply intellect, from its chief power." The same usage occurs in Aristotle, De anima, I, 4 (408 b 18) and in St. Augustine, De Trinitate, IX, 2 (PL, XLII, 962) and elsewhere.

   Cf. chaps. 74, 79.

   Cf. chap. 84.

   Cf. chap. 77.

   The Averroists. Cf. Averroes, In De an., III, comm. 5 (VI, 164v); St. Thomas,

De unitate intellectus, III (ed. Keeler, p. 40 f.).

   Cf. chap. 81.

   De anima, III, 7 (431 a 14).

   Cf. chap. 84.

   Averroes, In De anima, III, comm. 18 (VI, 169v); comm. 19 (VI, 170r); Avicenna, De anima, V, 5 (25rb); Metaph., IX, 3 (104rb).

   See especially chap. 83.

   Cf. chap. 85.

   Cf. chap. 79.

   Cf. chaps. 81, 83.

   Cf. chap. 79.

   Cf. chap. 84.

   Needless to say, the theory of the generation of living beings here expressed differs considerably from the teaching of modern biology.

   Cf. chaps. 79, 84.

   Cf. chap. 70.

   For example, Varro, according to St. Augustine, De civitate Dei, VII, 6 (PL, XLI, 199); Macrobius, In Somnium Scipionis, I, 14.

   Cf. chap. 9.

   Cf. chap. 17.

   Cf. chaps. 4, 17.

   Cf. chap. 9, note.

   Cf. chap. 95.

   Cf. chap. 19.

   Cf. chap. 38.

   Cf. chap. 69.

   Aristotle, Metaph., V, 12 (1019 b 19).

   Cf. chap. 96.

   Cf. chaps. 32, 33.

   A dialectic syllogism is one in which the means of demonstration do not exceed probability, as St. Thomas explains in Post. Anal., I, lect. 1.

   Thus Avicenna, Metaph., IX, 4 (104va). Cf. Contra Gent., II, 42.

   Cf. chap. 95.

   Cf. chap. 70.

   Cf. chap. 102.

   Cf. chaps. 3, 101.

   Cf. chaps. 18, 21.

   Cf. chap. 83.

   Cf. chaps. 12, 13.

   Cf. chap. 103.

   Cf. chaps. 10, 11.

   Categories, XI, (14 a 25).

   Cf. Aristotle, Metaph., I, 5 (986 a 26).

   Cf. chap. 115.

   Cf. chaps. 111, 112.

   Cf. chap. 113.

   Cf. chap. 103.

   Cf. chap. 101.

   Cf. chap. 75.

   Cf. chap. 78.

   St. Gregory the Great, In Evangelia, II, hom. xxxiv, 7 (PL, LXXVI, 1249).

   Pseudo-Dionysius, De coelesti hierarchia, VIII, 1 (PG, III, 240).

   Gregory, loc. cit.

   Ibid., 10 (PL, LXXVI, 1251).

   Pseudo-Dionysius, op. cit., IX, 1 (PG, III, 257).

   Ibid., 2 (PG, III, 257 f.).

   Ibid., VII, 3 (PG, III, 209).

   Cf. chap. 106.

   Cf. chap. 127.

   Cf. chap. 68.

   Cf. chap. 123.

   Cf. chap. 29.

   Cf. chap. 29.

   Cf. chap. 96.

   Cf. chaps. 130, 133.

   Cf. Cicero, De divinatione, II, cap. 5; cap. 10. See also St. Augustine, De civitate Dei, V, 9 (PL, XLI, 148).

   According to St. Augustine, De civitate Dei, V, 7 (PL, XLI, 147), this was a view common among astrologers.

   Cf. chap. 127.

   De consolatione philosophiae, IV, pros. 6 (PL, LXIII, 815).

   De civitate Dei, V, 1 (PL, XLI, 141).

   De consolatione philosophiae, IV, pros. 6 (PL, LXIII, 815).

   Cf. chaps. 124, 125, 127, 130.

   Cf. chap. 133.

   Cf. chap. 117.

   Cf. chaps. 103, 121.

   Cf. chap. 143.

   Cf. chap. 101.

   Cf. chaps. 74, 127.

   Cf. chap. 104.

   Cf. chap. 8.

   Cf. chap. 84.

   Cf. chaps. 82, 90, 92.

   Cf. chap. 84.

   Cf. chap. 84.

   Cf. chaps. 74, 79.

   Origen, Peri archon, III, 6 (PG, XI, 337); cf. St. Gregory the Great, Moralia, XIV, 56 (PL, LXXV, 1077).

   Thus Empedocles, in H. Diels, Die Fragmente der Vorsokratiker, no. 126 (I, 270); cf. Hippolytus, Philosophumena (Pseudo-Origen, Contra haereses), I,3 (PG, XVI, 3028).

   Cf. chap 136.

   Cf. chaps. 123, 130.

   Averroes, In Metaph., VII, comm. 21; comm. 34 (VIII, 80v; 87r). Cf. St. Thomas, In metaph. Aristotelis, VII, lect. 9 (ed. Cathala, no. 1467).

   Cf. Avicenna, Metaph., V, 5 (89va). See St. Thomas, loc. cit. (ed. Cathala, no. 1469).

   Cf. chap. 151.

   Cf. chap. 153.

   Cf. Rom. 13:1.

   Cf. chaps. 172, 173.

   Aristotle, De generatione animalium, I, 18 (726 a 26).

   Cf. chap. 159.

   Cf. chap. 160.

   See St. Thomas, Summa, Ia, q. 119, a. 1 ad 3: "The nutritive fluid is that which has not yet completely received the specific nature, but is on the way to it: for example, the blood, and the like." Also, cf. ibid., a. 2: "Nutritive power is said to serve generative power, because what was transformed by the nutritive power is received as semen by the generative power."

   Cf. Matt. 22:23; Acts 23:8.

   That is, the Nicene Creed.

   Cf. chap. 156.

   Cf. chaps. 107. 149.

   Cf. chap. 107.

   Cf. chap. 105.

   Vulgate: si quomodo comprehendam.

   Cf. chap. 79.

   Cf. chap. 21.

   Cf. chap. 148.

   Cf. chap. 168.

   Cf. chaps. 150, 163.

   Aristotle, Nicomachean Ethics, II, 6 (1106 a 15).

   Cf. chap. 150.

   Cf. chaps. 123, 133, 143.

   Cf. chap. 121.

   Cf. chap. 150.

   Cf. chaps. 104, 106.

   Cf. chap. 117.

   The editions appear to give a defective reading here. In translating this sentence, I understand anima as the antecedent of ipsa, and read mutationem for mutatio.

   Cf. chap. 168.

   Cf. chap. 171.

   Thus Origen, Peri archon, II, 10 (PG, XI, 236); Theophylact, In Evangelium Marci, cap. IX, vers. 42-49 (PG, CXXIII, 593); Avicenna, Metaph., IX, 7 (106vb).

   St. Gregory the Great, Dialogi, IV, 29 (PL, LXXVII, 368).

   Ibid.

   Cf. St. Augustine, De civitate Dei, XXI, 10 (PL, XLI, 725); Julian of Toledo, Prognosticon, II, 17 (PL, XCVI, 482).

   Cf. chap. 174.

   Cf. chap. 113.

   Cf. chaps. 166, 174.

   The Nicene Creed.

   Cf. chap. 2.

   Cf. chap. 152.

   Cf. chap. 166.

   Cf. Rom. 7:23.

   Cf. chap. 120.

   Isagoge, De Specie, in H. Busse, Commentaria in Aristotelem Graeca (Berlin, 1887), IV. 1, p. 6, 21. Cf. Boethius, Commentaria in Porphyrium, III (PL, LXIV, 111).

   Cf. chap. 172.

   Cf. chaps. 144, 145.

   Cf. chap. 198.

   Cf. St. Augustine, De haeresibus, 45 (PL, XLII, 34); Vigilius Tapsensis, Contra Arianos dialogus, I, 4 (PL, LXII, 182).

   Cf. St. Augustine, De haeresibus, 10 (PL, XLII, 27). The Ebionites, an ancient Judaeo-Christian sect deriving their name from a Hebrew word meaning "poor," lived mostly in the region around the Dead Sea and in Syria. They claimed to be followers of the original Christian community in Jerusalem, who are called "the poor" in Romans 15:26 and Galatians 2:10. Their faith was not completely uniform; but denial of Christ's divinity was characteristic of all of them.

   Cf. St. Augustine, ibid., 8 (PL, XLII, 27).

   Cf. St. Augustine, ibid., 44 (PL, XLII, 34).

   Cf. St. John Damascene, De fide orthodoxa, III, 3 (PG, XCIV, 993); Theodore of Mopsuestia, Fragmentum De Incarnatione, VII (PG, LXVI, 976); Second Council of Constantinople, can. 4, 5 (Denz., 216, 217).

   Cf. St. Athanasius, Contra Apollinarium, I, 15; II, 3 (PG, XXVI, 1121, 1136); St. Augustine, De haeresibus, 49 (Pl, XLII, 39); Council of Nicaea (Denz., 54).

   Cf. chap. 41.

   Cf. chap. 90.

   Cf. chap. 17.

   Cf. the fragment of the Thalia, preserved by St. Athanasius, Contra Arianos, I, 5 (PG, XXVI, 21); Epistola ad Alexandrum, in St. Athanasius, De synodis, 17(PG, XXVI, 709.)

   Thalia, in St. Athanasius, Contra Arianos, 1, 5 (PG, XXVI, 21); also, another fragment of the same work in St. Athanasius, De synodis, 15 (PC, XXVI, 707).

   Cf. St. Athanasius, Contra Apollinarium, I, 2 (PG, XXVI, 1096); St. Augustine, De haeresibus, 55 (PL, XLII, 40); St. Leo the Great, serm. XXIV (In nativitate Domini, IV), 5 (PL, LIV, 207).

   Cf., e.g., Matt. 8:10: "And Jesus hearing this, marveled, and said . . .: I have not found so great faith in Israel."

   Cf. St. Leo the Great, epist. XXVIII, Ad Flavianum, 6 (PL LIV, 777); Boethius, De persona et duabus naturis, 5-7 (PL, LXIV, 1347-52); St. John Damascene, De fide orthodoxa, III, 3 (PG, XCIV, 993); Council of Chalcedon (Denz., 148).

   Cf. St. Augustine, De haeresibus, 46 (PL, XLII, 37).

   John 14:6.

   Cf. St. Irenaeus, Adversus haereses, I, 7; 11 (PG, VII, 513, 561); Tertullian, Adversus Valentinianos, 27 (PL, II, 581); St. Augustine, De haeresibus, 11 (PL, XLII, 28).

   Cf. Peter Lombard, Sent., III, dist. 6, c. 4 (Quaracchi, II, 578 f.).

   By Alexander III, in Epist. ad Willelmum, "Cum Christus" (Denz., 393).

   Cf. Peter Lombard, Sent., III, dist. 6, c. 2 (Quaracchi, II, 574).

   Cf. Peter Lombard, Sent., III, dist. 6, c. 4 (Quaracchi, II, 578 f.).

   Thus Macarius, patriarch of Antioch; Cyrus, patriarch of Alexandria; Sergius, patriarch of Constantinople; and others. See the Third Council of Constantinople, Actio 13, and especially Actio 18 (Mansi, XI, 554 f., 638 f.; Denz., 291 f.). Cf. Leo II, Epist. IV, Ad episcopos Hispaniae; Epist. VI, Ad Ervigium regem Hispaniae (PL, XCVI, 414, 419); St. John Damascene, De fide orthodoxa, III, 15 (PG, XCIV, 1045).

   De divinis nominibus, II, 6 (PG, III, 644).

   St. Bonaventure, III Sent., d. 8, a. 2, q. 2 (Quaracchi, III, 194); St. Albert the Great, III Sent., d. 8, a. 1 (ed. A. Borgnet, XXVIII, 163).

   This is the teaching of Robert Kilwardby, Comment. in Sent., lib. III (Cod. 131, fol. 109 r-v of Merton College, Oxford); cited by E. Longpre, O.F.M., "De B. Virginis maternitate et relatione ad Christum," Antonianum, VII (1932), 295. Cf. Peter Abelard, Sic et non, 75 (PL, CLXXVIII, 1448).

   Cf. chap. 211.

   Cf. chaps. 54, 99.

   Cf. Peter Lombard, Sent., III, d. 6, c. 2 (Quaracchi, II, 574).

   Cf. chap. 211.

   Cf. chap. 212.

   Cf. chaps. 41, 43, 52.

   Cf. chap. 126.

   Cf. chap. 106.

   See the Summa, Ia, q. 58, a. 6; St. Augustine, De Genesi ad litteram, IV, 22-24 (PL, XXXIV, 312 f.).

   De divinis nominibus, VII, 3 (PG, III, 885); cf. St. Thomas, Expositio super Dionysium de divinis nominibus, lect. VII (ed. Mandonnet, II, 374).

   Cf. chap. 200.

   Cf. chaps. 96, 136.

   Cf. chaps. 214, 215.

   Cf. St. Augustine, De haeresibus, 10 (PL, XLII, 27).

   Ibid., 8 (PL, XLII, 27).

   Cf. St. Augustine, De haeresibus, 46 (PL, XLII, 37).

   Peri archon, I, 6 (PG, 169).

   Cf. St. Augustine, De haeresibus, 9 (PL, XLII, 27).

   Ibid., 45 (PL, XLII, 34).

   Cf. p. 218, note 14.

   Cf. chap. 217.

   Cf. chap. 218.

   See p. 226, note 26.

   See p. 218, note 14.

   Traducianism was strongly favored by many early Christian writers, among them Tertullian, De anima, 19 (PL, II. 681); St. Gregory of Nyssa, De hominis opificio, 29 (PG, XLIV, 236); Theodore Abucara, Opusc. XXXV (PG, XCVII, 1589). St. Augustine wavered between it and creationism, because of the difficulty of explaining the transmission of original sin; see his letter to Optatus, epist. CXC, 2; 15 (PL, XXXIII, 857; 862); Contra Iulianum, V, 4 (PL, XLIV, 794).

   Aristotle, De generatione animalium, II, 4 (738 b 20; 740 b 24).

   Cf. chaps. 211, 212.

   Cf. chap. 206.

   The doctrine that Mary was conceived without original sin was solemnly defined in 1854, by Pius IX, as a revealed truth to be believed by all the faithful. See Denz., 1641. The view favored by St. Thomas, along with most of the great Scholastics of his time, began to be abandoned after Duns Scotus had pointed the way to the solution of the difficulties raised against the Immaculate Conception. Cf. Scotus, III Sent., d. 3, q. 1, nos. 4-8; 15 ff.; d. 18, q. un., no. 13 (Vives, XIV, 160 ff.; 171 ff.; 683 f.).

   Luke 1:35.

   Cf. St. Jerome, De perpetua virginitate B. Mariae, 11 (PL, XXIII, 193).

   Cf. Gen. 11:27; 13:8.

   John 20:26.

   Cf. chap. 200.

   Cf. chap. 213.

   Cf. chap. 193.

   St. John Damascene, De fide orthodoxa, III, 20 (PG, XCIV, 1081). This passage justifies our translation of the text in St. Thomas: "Christus assumpsit defectus nostros indetractabiles, id est, quibus detrahi non potest." See also the Summa, IIIa, q. 14, a. 4: "indetractibiles, quia defectum scientiae et gratiae non important."

   Cf. chap. 211.

   Epist. CXVIII, ad Dioscorum, 3 (PL, XXXIII, 439).

   Cf. chap. 230.

   In other words, Christ alone enjoyed the beatific vision, i.e., He was a comprehensor, while still a wayfarer, viator, on earth.

   Cf. chap. 227.

   Cf. chap. 216.

   Cf. chap. 231.

   See Matt. 12:40.

   St. Gregory the Great, In Evangelia, II, hom. 21 (PL, LXXVI, 1173).

   Thus St. Augustine, De Trinitate, IV, 6 (PL, XLII, 894).

   Cf. chap. 236.

   Cf. chap. 237.

   In Ioannis Evangelium, XIX, 15 f. (PL, XXXV, 1552 f.).

   Cf. chap. 236.

   Phil. 2:8 ff.

   Cf. Phil. 1:23.

   Mich. 2:13.

   Cf. chap. 154.

   Thus Arius and Eunomius. Cf. St. Athanasius, Contra Arianos, III, 26 (PG, XXVI, 380); St. Hilary, De Trinitate, IX, 2 (PL, X, 282); St. Ambrose, De fide, V, 16 (PL, XVI, 688); St. Jerome, In Evangelium Matthaei, IV, on chap. 24:36 (PL, XXVI, 181).

   John 1:14.

   Cf. chap. 213.

   St. Gregory of Tours, Historia Francorum, I, prol. (PL, LXXI, 163); Peter Comestor, Historia scholastica: In Evangelia, 142 (PL, CXCVIII, 1611).

   St. John Chrysostom, In Epistolam primam ad Corinthios, hom. XLII, 2 (PG, LXI, 364); St. Jerome, Epist. LIX, 3 (PL, XXII, 587); Epist. CXIX, 7 (PL, XXII, 971). Cf. St. Augustine, Epist. CXCIII, 4 (PL, XXXIII, 872).

   Epist. CXIX, 2 (PL, 967).

   Retractationes, II, 33 (PL, XXXII, 644).

   Walafrid Strabo. Glossa ordinaria (PL, CXIV, 558).

   Vives: in isto; Mandonnet et alias: in Christo.

   Divinae institutiones, VII: De beata vita, 24 (PL, VI, 808).

   Cf. chap. 243.

   In Evangelium Matthaei, IV (PL, XXVI, 179). St. Thomas here misreads {ptoma} (corpse), which occurs in the Greek Matthew and is quoted by Jerome, for some fancied Hebrew or Aramaic word.

   Cf. chap. 243.

   Sermo 351, De utilitate agendae poenitentiae (PL, XXXIX, 1544).

   See I Pet. 3:15.

   Cf. supra, chaps. 123, 143.

   Cf. p. 2.

   De oratione dominica, II (PG, XLIV, 1144).

   Liber de oratione dominica, VIII (PL, IV, 524).

   Pseudo-Chrysostom, In Evangelium Matthaei, hom. XIV (PG, LVI, 711).

   Ambrosiaster, In epistolam ad Romanos, XV (PL, XVII, 177).

   Sermo LXXXIV, among the sermons wrongly attributed to St. Augustine (PL, XXXIX, 1907). The passage is taken from St. Ambrose, De sacramentis, V, 19 (PL, XVI, 451).

   In Matthaeum, hom. XIX, 4 (PG, LVII, 278).

   Cf. p. 318.

   De sermone Domini in monte, II, 5 (PL, XXXIV, 1276). Cf. St. Thomas, Expositio orationis dominicae (Vives, XXVII, 185): "The saints are called the heavens, according to Psalm 18:2: 'The heavens show forth the glory of God.'"

   Ibid., col. 1277.

   "Oratio est petitio decentium a Deo." De fide orthodoxa, III, 24 (PG, XCIV, 1089).

   In Ioannis Evangelium, LVIII, 3 (PL, XXXV, 1793).

   De sermone Domini in monte, II, 5 (PL, XXXIV, 1277).

   De oratione dominica, III (PG, XLIV, 1153).

   In Matthaeum, hom. XIX, 4 (PG, LVII, 279).

   Vives: Ita fac nos vivere, ut per nos te universi glorificent; Mandonnet: Ita fac nos vivere, ut nos te et universi glorificent. The Vives reading is preferred as agreeing better with the context.

   Liber de oratione dominica, XII (PL, IV, 527).

   See Lev. 11:44; cf. I Pet. 1:16.

   Loc. cit.

   De vera religione, LV, 110 (PL, XXXIV 170).

   Pseudo-Dionysius, De divinis nominibus, I, 4 (PG, III, 592).

   Lib. I, 5 (PL, XXXIV, 1236).

   Aristotle, Metaphysics, XII, 7 (1072 b 27).

   Cap. IV, 10 (PG, III, 708); also 13 and 14 (PG, III, 712).

   Gregory the Great, In Ezechielem homiliae, II, 2 (PL, LXXVI, 954).

   Lib. X, 23 (PL, XXXII, 793).