Source citation ledger
Summa Theologica
Thomas Aquinas
book · 1265–1274
Thomas Aquinas, Summa Theologica (Summa Theologiae).
Added 2026-10-18 (yield-gated wave 4). Preflight ~59 belief orphans. Refuse Buddhist/Hindu mysticism flattens; keep Latin Christian frame.
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Dominicans
Thomas Aquinas appears in Dominicans.
The Summa Theologica seats Thomas Aquinas as master of the Order of Preachers teaching sacred doctrine in the Latin schools. A named Dominican scholastic in that order’s teaching life, not Augustine as the earlier Latin twin alone and not Dominicans as a bare order-name without the doctor.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Summa is historically related to Thomas Aquinas.
The Summa Theologica is the scholastic total Thomas Aquinas composed as sacred-doctrine compendium. A named summa historically tied to that Dominican doctor, not a bare treatise dump and not every later encyclopedia under a summa name.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Trinity appears in Dominicans.
The Summa Theologica treats the Trinity as three persons in one God among the chief articles of sacred doctrine. A named Trinity in that Dominican Latin teaching, not triad as a generic threefold and not polytheism as separate gods.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Incarnation appears in Dominicans.
The Summa Theologica treats the Incarnation as the Word assuming human nature among the chief Christological questions. A named Incarnation in that Dominican Latin teaching, not avatar as periodic descent and not resurrection as rising after death.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Hypostatic union appears in Dominicans.
The Summa Theologica treats the hypostatic union as two natures in one person of Christ. A named hypostatic-union in that Dominican Latin teaching, not Incarnation as becoming-flesh alone and not Trinity as threeness of God.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Original sin appears in Sin.
The Summa Theologica treats original sin as the inherited fracture in human nature among the questions on sin. A named original-sin in that Latin doctrine of sin, not a single act alone and not guilt as the feeling only.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Providence appears in Dominicans.
The Summa Theologica treats providence as divine ordering and care of creatures among the questions on God. A named providence in that Dominican Latin teaching, not fate as impersonal lot and not predestination as election alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Predestination appears in Grace.
The Summa Theologica treats predestination in the order of grace and divine counsel. A named predestination in that Latin grace doctrine, not free will as the bare power to choose otherwise and not determinism as impersonal causation alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats free will as the rational power of choice in the human act under grace’s order. A named free-will in that Latin moral theology, not fate as fixed outcome alone and not predestination as settled counsel alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica argues how divine goodness stands with evil and sin in the world. A named theodicy in that Latin account of sin and permission of evil, not doubt as personal wavering alone and not fate as fixed lot.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Filioque appears in Dominicans.
The Summa Theologica defends the Western clause that the Spirit proceeds from the Father and the Son among the Trinitarian questions. A named Filioque in that Dominican Latin teaching, not Trinity as the whole doctrine alone and not a bare grammar tag.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats Christ’s passion as making satisfaction and atonement in the order of grace. A named atonement in that Latin soteriology, not a later model-label dump alone and not redemption as the wider freeing-word without the satisfaction article.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Redemption appears in Grace.
The Summa Theologica treats redemption as Christ’s freeing work in the order of grace. A named redemption in that Latin soteriology, not atonement as the satisfaction article alone and not salvation as the bare saved-state word alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Justification appears in Grace.
The Summa Theologica treats justification as the gracious making-just of the sinner. A named justification in that Latin grace doctrine, not sanctification as progressive making-holy and not forgiveness as remitted offense alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Sanctification appears in Grace.
The Summa Theologica treats the grace that makes holy and the growth of infused virtue. A named sanctification in that Latin grace doctrine, not justification as being set right alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Contrition appears in Sin.
The Summa Theologica treats contrition as sorrow for sin that turns the will toward amendment among the questions on penance. A named contrition in that Latin doctrine of sin, not guilt as the burden-feeling alone and not penitence as the enacted turn alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Presumption is historically related to Despair.
The Summa Theologica treats presumption and despair as opposed sins against hope. A named historical pairing in that Latin moral theology, not hope as the virtue alone and not pride as self-exaltation alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats sacraments as efficacious signs of grace. A named sacrament in that Latin doctrine, not Eucharist as the rite alone and not blessing as spoken favor alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats baptism as the sacrament of regeneration and entry into grace. A named baptism in that Latin sacramental doctrine, not a generic wash-initiation renamed baptism by default.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Confirmation appears in Grace.
The Summa Theologica treats confirmation as the sacrament sealing baptism with strength of grace. A named confirmation in that Latin sacramental doctrine, not first-communion as eucharistic debut alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats the Eucharist as the sacrament confected and offered at the altar. A named Eucharist used in that altar rite, not Mass as the whole service-name alone and not a generic feast meal.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Transubstantiation appears in Grace.
The Summa Theologica teaches transubstantiation as the change of eucharistic substance into Christ’s body and blood in the order of sacramental grace. A named Latin substance doctrine, not real-presence as the wider presence claim alone and not sacrament as the sign-class alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Real presence appears in Grace.
The Summa Theologica teaches Christ’s true presence in the Eucharist under the sacramental species. A named real-presence in that Latin sacramental grace doctrine, not transubstantiation as the substance-change account alone and not memorialism as bare remembrance.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Ex opere operato appears in Grace.
The Summa Theologica teaches sacramental efficacy from the rite rightly done, not from the minister’s holiness alone. A named ex-opere-operato claim in that Latin grace doctrine, not magic as coerced power and not sacrament as the bare sign-class alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Beatific Vision appears in Soul.
The Summa Theologica treats the beatific vision as the soul’s final direct seeing of God. A named beatific-vision in that Latin eschatology of the soul, not theosis as divinization process alone and not paradise as a garden-seat alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Purgatory appears in Dominicans.
The Summa Theologica treats purgatory as cleansing after death among the eschatological questions. A named purgatory in that Dominican Latin teaching, not Hell as eternal punishment-seat and not a universal waiting-room.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Limbo appears in Dominicans.
The Summa Theologica treats limbo as a border-state among the unbaptized and the fathers. A named limbo in that Dominican Latin teaching, not Purgatory as cleansing and not Hell as punishment-seat.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Particular Judgment appears in Soul.
The Summa Theologica treats particular judgment as the soul’s judgment at death. A named particular-judgment in that Latin eschatology of the soul, not general-judgment as the public end tribunal.
from Thomas Aquinas · Summa Theologica, 1265–1274
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General Judgment appears in Resurrection.
The Summa Theologica treats the general judgment together with the resurrection of the dead at the end. A named general-judgment in that Latin eschatology, not particular-judgment as the at-death verdict alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Glorified Body appears in Resurrection.
The Summa Theologica treats the properties of the glorified body after resurrection. A named glorified-body in that Latin eschatology, not immortality as bare undying soul-speech and not resurrection as the rising-event alone without the body’s gifts.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Ascension appears in Resurrection.
The Summa Theologica treats Christ’s ascension as following the resurrection among the mysteries of Christ. A named ascension in that Latin Christology, not assumption as another’s taking-up and not resurrection as rising alone without the going-up.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats acedia as a capital vice of spiritual weariness against the divine good. A named acedia in that Latin doctrine of sin, not the animal sloth lemma and not despair as lost hope alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats pride as the capital vice of disordered self-exaltation. A named pride in that Latin doctrine of sin, not hubris as classical overreach alone and not vainglory as empty display alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats lust as the capital vice of disordered sexual appetite. A named lust in that Latin doctrine of sin, not love as a Lots mood and not chastity as the opposing virtue under the same id.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats gluttony as the capital vice of disordered appetite for food and drink. A named gluttony in that Latin doctrine of sin, not temperance as the opposing measure under the same id.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats wrath as the capital vice of disordered rage. A named wrath in that Latin doctrine of sin, not anger as the bare mood alone and not cruelty as delight in harm alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats vainglory as the vice of craving empty praise. A named vainglory in that Latin doctrine of sin, not pride as self-exaltation alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Love of Neighbor appears in Charity.
The Summa Theologica treats love of neighbor as the charity commanded toward the near other. A named love-of-neighbor in that Latin theological virtue of charity, not love as a Lots mood and not the golden-rule maxim alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Infused contemplation appears in Grace.
The Summa Theologica treats contemplation raised by grace beyond acquired effort. A named infused-contemplation in that Latin grace doctrine, not Buddhist samādhi/jhāna and not satori as sudden Zen insight.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Aristotelianism
Aristotelianism is historically related to Thomas Aquinas.
The Summa Theologica continually receives Aristotle’s logic, nature, and ethics into Latin sacred doctrine. A named Aristotelianism historically related to Aquinas’s teaching, not the Peripatetic Lyceum alone and not a license to rename the Summa as pagan philosophy.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Prudence appears in Aristotelianism.
The Summa Theologica receives prudence (practical wisdom) as a cardinal virtue in the Aristotelian moral order. A named prudence in that Latin Aristotelian virtue teaching, not caution as fear alone and not wisdom as a Lots mood-word.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Temperance appears in Aristotelianism.
The Summa Theologica receives temperance as the cardinal virtue measuring appetite. A named temperance in that Latin Aristotelian virtue teaching, not abstinence as bare refusal alone and not balance as a generic mood.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Magnanimity appears in Fortitude.
The Summa Theologica treats magnanimity among the virtues allied to fortitude — greatness of soul toward high goods. A named magnanimity in that Latin virtue order, not pride as disordered exaltation and not generosity as free giving alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Continence appears in Aristotelianism.
The Summa Theologica receives continence as restraint of appetite when desire still pulls, in the Aristotelian moral order. A named continence in that Latin teaching, not chastity as right order of desire alone and not temperance as settled measure alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Natural Law appears in Justice.
The Summa Theologica treats natural law as the rational creature’s participation in eternal law, ordering justice. A named natural-law in that Latin doctrine of right, not positive-law as enacted statute alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Synderesis appears in Aristotelianism.
The Summa Theologica treats synderesis as the spark of first moral principles in the scholastic reading of practical reason. A named synderesis in that Latin Aristotelian moral psychology, not conscience as the act of judgment alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Conscience appears in Justice.
The Summa Theologica treats conscience as the act applying moral knowledge to a particular case. A named conscience in that Latin moral doctrine ordered to right action, not synderesis as the spark alone and not guilt as the felt aftermath alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Distributive Justice appears in Justice.
The Summa Theologica treats distributive justice as the part of justice measuring fair shares. A named distributive-justice in that Latin virtue doctrine, not equity as correction of law alone and not justice as the bare due-word alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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The Summa Theologica treats equity (epikeia) as correcting strict law by fairness in the particular case. A named equity in that Latin justice doctrine, not distributive-justice as fair shares alone and not mercy as soft remission alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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Golden mean appears in Aristotelianism.
The Summa Theologica receives the mean between excess and defect as the measure of moral virtue. A named golden-mean in that Latin Aristotelian ethics, not balance as a generic mood and not temperance as one cardinal alone.
from Thomas Aquinas · Summa Theologica, 1265–1274
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