خلاصهٔ الهیات

For some reason [the proem](https://www.corpusthomisticum.org/sth0000.html) isn't here; it is in [Freddoso's transl.](https://isidore.co/calibre/#panel=book_details&book_id=7724) 1. [*Summa* suppl. q. 64](https://isidore.co/aquinas/summa/XP/XP064.html#XPQ64OUTP1) on the marriage debt, corresponds to [*Super Sent.* lib. 4 d. 32 q. 1](https://www.corpusthomisticum.org/snp4027.html#19831). 2. [*Summa* suppl. q. 42 a. 3](https://isidore.co/aquinas/summa/XP/XP042.html#XPQ42A3THEP1) on whether matrimony confers grace, corresponds to [*Super Sent.* lib. 4 d. 26 q. 2 a. 3](https://www.corpusthomisticum.org/snp4026.html#19315). 3. [*Summa* suppl. q. 49 a. 1](https://isidore.co/aquinas/summa/XP/XP049.html#XPQ49A1THEP1) on marriage blessings excusing marital act, corresponds to [*Super Sent.* lib. 4 d. 31 q. 1 a. 1](https://www.corpusthomisticum.org/snp4027.html#19751). 4. [*Summa* suppl. q. 64 a. 2](https://isidore.co/aquinas/summa/XP/XP064.html#XPQ64A2THEP1) arg. 2 = [*Super Sent.* , lib. 4 d. 32 q. 1 a. 2 qc. 1 arg. 2](https://www.corpusthomisticum.org/snp4027.html#19846): " *melius est etiam conjugibus continere quam matrimonio uti* " 5. [*Summa* suppl. q. 64 a. 3](https://isidore.co/aquinas/summa/XP/XP064.html#XPQ64A3THEP1) co. = [*Super Sent.* lib. 4 d. 32 q. 1 a. 2 qc. 2 co.](https://www.corpusthomisticum.org/snp4027.html#19866) 6. [*Summa* suppl. q. 58 a. 2](https://isidore.co/aquinas/summa/XP/XP058.html#XPQ58A1THEP1) ( *frigiditas* is incorrectly translated as "impotence") = [*S* *uper Sent.* , lib. 4 d. 34 q. 1 a. 2](https://www.corpusthomisticum.org/snp4034.html#20138) For how the other articles of the *Summa* supplement correspond to his Commentary on the Sentences, see [this](https://isidore.co/calibre/#panel=book_details&book_id=3804). Coitus/marriage are " *impedimenta actus caritatis* ," " *tamen caritati non contrariantur* " ([II-II q. 184 a. 3](https://isidore.co/aquinas/summa/SS/SS184.html#SSQ184A3THEP1) co.), and " *carnalis copulae retrahit animum ne totaliter feratur in Dei servitium* " ([II-II q. 186 a. 4](https://isidore.co/aquinas/summa/SS/SS186.html#SSQ186A4THEP1) co.); cf. what " *Augustinus dicit, in* [I Soliloq.](https://www.augustinus.it/latino/soliloqui/soliloqui_1_testo.htm#SO_001_010_017) [[Engl. transl.](http://www.newadvent.org/fathers/170301.htm) §17]" I don't understand how St. Augustine could (in)famously say ([ *De Ordine* ii, 4](https://www.augustinus.it/latino/ordine/ordine_2_testo.htm#O_002_004_012)): " *Aufer meretrices de rebus humanis, turbaveris omnia libidinibus* " (as quoted in [II-II q. 10 a. 11](https://isidore.co/aquinas/summa/SS/SS010.html#SSQ10A11THEP1) re: tolerance). Yet St. Thomas writes, defending that matrimony confers grace ([ *Super Sent.* , lib. 4 d. 26 q. 2 a. 3](http://www.corpusthomisticum.org/snp4026.html#19315) ad 4; [Engl. transl.](https://christianity.stackexchange.com/a/78269/1787)) which remedies concupiescence [*and* the usage of marriage itself remedies concupiescence](https://laportelatine.org/formation/crise-eglise/nouveau-magistere/le-mariage-remede-a-la-concupiscence): > contra concupiscentiam potest praestari remedium dupliciter. > ex parte ipsius concupiscentiae, ut reprimatur in sua radice; et sic remedium praestat matrimonium per gratiam quae in eo datur. > ex parte actus ejus > ut actus ad quem inclinat concupiscentia, exterius turpitudine careat; et hoc fit per bona matrimonii, quae honestant carnalem concupiscentiam. > ut actus turpitudinem habens impediatur; quod fit ex ipsa natura actus: quia dum concupiscentiae satisfit in actu conjugali, ad alias corruptelas non ita incitat; propter quod dicit apostolus, 1 Corinth. 7, 9: *melius est nubere quam uri*. Quamvis enim opera concupiscentiae congrua secundum se nata sint concupiscentiam augere; tamen secundum quod ratione ordinantur, ipsam reprimunt: quia ex similibus actibus similes relinquuntur dispositiones et habitus. [II-II q. 154 a. 9](https://isidore.co/aquinas/summa/SS/SS009.html#SSQ9OUTP1) on incest, that it "would hinder a man from having many friends: since through a man taking a stranger to wife, all his wife's relations are united to him by a special kind of friendship", [*De Civ. Dei* xv](https://www.newadvent.org/fathers/120115.htm), 16: > The demands of charity are most perfectly satisfied by men uniting together in the bonds that the various ties of friendship require, so that they may live together in a useful and becoming amity; nor should one man have many relationships in one, but each should have one.