Garrigou-Lagrange on St Dominic and All Holy Founders (De Gratia, p. 20)

Garrigou-Lagrange on St Dominic and All Holy Founders (De Gratia, p. 20)

 

St. Thomas' Christology: Synthesis of De Deo Uno et Trino and De Homine

St. Thomas' Christology: Synthesis of De Deo Uno et Trino and De Homine

If you are a Thomistic philosopher without formal theological training, odds are you have not had a chance to study St. Thomas' IIIa Pars at any depth.  At best, as part of our Thomistic philosophical studies we philosophers have to read good chunks of the Summa theologiae, primarily select philosophically-themed questions, such as the text on the Five Ways and other questions on the One God (Ia, qq. 2-26), the questions on man (Ia, qq. 75 and following), good chuncks of the Ia-IIae on beatitude, human acts, on habits and virtues, and on law.  But rarely do we go out of those traditional loci Thomistici.  We hardly ever venture into the IIIa Pars, which is so clearly theological (although I would of course argue that the whole Summa is theological, through and through).    

But we philosophers should definitely read the IIIa Pars carefully.  In St. Thomas' Christological section of the IIIa Pars (qq. 1-59, esp. 1-26) we find so many of his philosophical doctrines coming into play in a marvellous way. This section is a true eye-opener for the philosopher: we can see the theological ‘mileage’ that St. Thomas gets out of his philosophical concepts. It is truly amazing how his philosophy of mind—which he discussed for its own sake in the Ia Pars—is now being applied perfectly to Christ's humanity in a way that it takes on new life.  

Further, this application of philosophical doctrines to Christ leads us to realize that in the Ia Pars he must have had Christ’s humanity in the back of his mind all along. The same can be said of his discussion of the virtues in the IIa pars (in particular the virtue of religion, with its discussion on prayer, and sacrifice). St. Thomas applies these questions so beautifully to his Christology, and therefore when writing the IIa Pars he must have anticipated what he was going to do here in the IIIa Pars.  I imagine he must have had all of these Christological applications in the back of his mind in those earlier sections because from the beginning it is evident that he had a very thoroughly detailed architectonic plan of what he wanted to do, so he must have thought of how the earlier sections applied to later sections from the beginning. 

Thus, the unity and harmony of the science of Sacred Theology, and of the mysteries of the faith that theology seeks to elucidate, really comes to light in this Christological section. Whereas before, in the Ia Pars he spoke of God in Himself, and then of man in himself (continuing on in the IIa Pars), here in the IIIa Pars he harmoniously applies both of those doctrinal treatises to the mystery of the God-man. Hence, Garrigou-Lagrange comments: 

Because the simpler things come before the composite… in the preceding parts of the Summa... what pertains to God and to man are discussed separately, whereas the present treatise is concerned with Him who is both God and man.¹

¹ Fr. Reginald Garrigou-Lagrange, OP, Christ the Savior, prologue. http://www.ewtn.com/library/theology/christ1.htm#00

 

Garrigou-Lagrange on the Three Stages of Maturity in a Theologian's Career

Garrigou-Lagrange on the Three Stages of Maturity in a Theologian's Career

From Garrigou-Lagrange, The Mother of the Saviour and Our Interior Life, preface:

This book is intended to be an exposition of the principal theses of Mariology in their bearing on our interior life. While writing it I have noticed more than once how often it has happened that a theologian admitted some prerogative of Our Lady in his earlier years under the influence of piety and admiration of her dignity. A second period then followed when the doctrinal difficulties came home to him more forcefully, and he was much more reserved in his judgement. Finally there was the third period, when, having had time to study the question in its positive and speculative aspects, he returned to his first position, not now because of his sentiment of piety and admiration, but because his more profound understanding of Tradition and theology revealed to him that the measure of the things of God—and in a special way those things of God which affect Mary—is more overflowing than is commonly understood. If the masterpieces of human art contain unsuspected treasures, the same must be said, with even more reason, of God’s masterpieces in the orders of nature and grace, especially when they bear an immediate relation to the Hypostatic Order, which is constituted by the mystery of the Incarnation of the Word. I have endeavoured to show how these three periods may be found exemplified in the process of St Thomas’ teaching on the Immaculate Conception. 

These periods bear a striking analogy to three others in the affective order. It has often been noticed that a soul’s first affective stage may be one of sense-perceptible devotion, for example to the Sacred Heart or the Blessed Virgin. This is followed by a stage of aridity. Then comes the final stage of perfect spiritual devotion, overflowing on the sensibility. May the Good God help the readers of this book who wish to learn of the greatness of the Mother of God and men to understand in what this spiritual progress consists.

Cf. Did Aquinas Deny the Immaculate Conception?  Garrigou-Lagrange on the three periods in the life of St. Thomas as to his teaching on this subject.

The Uses of Reason in Theology

The Uses of Reason in Theology

The view that St. Thomas should be our model for our understanding of the relationship between faith and reason is a commonplace in Thomistic studies and in Catholic philosophy and theology in general.  But what exactly does he say about the ways in which reason suppors theology in its methodology?

Well, lately I've been delving into the topic of theological methodology from a Thomistic perspective.  Normally, when I want to research a topic thoroughly in St. Thomas, I usually begin by searching the Index Thomisticus.  

Here are three texts that I found in St. Thomas' corpus that are particularly relevant to the topic.

1) One important text was Summa contra gentiles, Book 1, ch. 4:

Caput 4	Chapter 4
Quod veritas divinorum ad quam naturalis ratio pertingit convenienter hominibus credenda proponitur	THAT THE TRUTH ABOUT GOD TO WHICH THE NATURAL REASON REACHES IS FITTINGLY PROPOSED TO MEN FOR BELIEF
Duplici igitur veritate divinorum intelligibilium existente, una ad quam rationis inquisitio pertingere potest, altera quae omne ingenium humanae rationis excedit, utraque convenienter divinitus homini credenda proponitur. Hoc autem de illa primo ostendendum est quae inquisitioni rationis pervia esse potest: ne forte alicui videatur, ex quo ratione haberi potest, frustra id supernaturali inspiratione credendum traditum esse.	[1] Since, therefore, there exists a twofold truth concerning the divine being, one to which the inquiry of the reason can reach, the other which surpasses the whole ability of the human reason, it is fitting that both of these truths be proposed to man divinely for belief. This point must first be shown concerning the truth that is open to the inquiry of the reason; otherwise, it might perhaps seem to someone that, since such a truth can be known by the reason, it was uselessly given to men through a supernatural inspiration as an object of belief.

But these are not technically "uses of reason" in theology, but rather a "twofold truth" (duplex veritas) concerning what can be known in about divine things: one which can be attained by reason and another that exceeds reason, both of which needed to be revealed to man by God, but for different reasons. The first of these kinds of truth (which in another text he calls the praeambula fidei) are properly the object of philosophy, whereas the latter (the articuli fidei) can only be studied by theology. The first may also be studied by theology, and in this sense we have two distinct truths which theology can study: the preambles and the articles. And therefore this 'twofold truth' does imply a twofold use of reason in theology, but this is not explicitly what St. Thomas is addressing, and there seems to be an important difference here between what he is saying and what I've drawn out from what he's saying.

2) Another text I found is Summa theologiae Ia, q. 32, a. 1, ad 2:

Ad secundum dicendum quod ad aliquam rem dupliciter inducitur ratio. Uno modo, ad probandum sufficienter aliquam radicem, sicut in scientia naturali inducitur ratio sufficiens ad probandum quod motus caeli semper sit uniformis velocitatis. Alio modo inducitur ratio, non quae sufficienter probet radicem, sed quae radici iam positae ostendat congruere consequentes effectus, sicut in astrologia ponitur ratio excentricorum et epicyclorum ex hoc quod, hac positione facta, possunt salvari apparentia sensibilia circa motus caelestes, non tamen ratio haec est sufficienter probans, quia etiam forte alia positione facta salvari possent. Primo ergo modo potest induci ratio ad probandum Deum esse unum, et similia. Sed secundo modo se habet ratio quae inducitur ad manifestationem Trinitatis, quia scilicet, Trinitate posita, congruunt huiusmodi rationes; non tamen ita quod per has rationes sufficienter probetur Trinitas personarum. Et hoc patet per singula. Bonitas enim infinita Dei manifestatur etiam in productione creaturarum, quia infinitae virtutis est ex nihilo producere. Non enim oportet, si infinita bonitate se communicat, quod aliquid infinitum a Deo procedat, sed secundum modum suum recipiat divinam bonitatem. Similiter etiam quod dicitur, quod sine consortio non potest esse iucunda possessio alicuius boni, locum habet quando in una persona non invenitur perfecta bonitas; unde indiget, ad plenam iucunditatis bonitatem, bono alicuius alterius consociati sibi. Similitudo autem intellectus nostri non sufficienter probat aliquid de Deo, propter hoc quod intellectus non univoce invenitur in Deo et in nobis. Et inde est quod Augustinus, super Ioan., dicit quod per fidem venitur ad cognitionem, et non e converso.

Reply to Objection 2: Reason may be employed in two ways to establish a point: firstly, for the purpose of furnishing sufficient proof of some principle, as in natural science, where sufficient proof can be brought to show that the movement of the heavens is always of uniform velocity. Reason is employed in another way, not as furnishing a sufficient proof of a principle, but as confirming an already established principle, by showing the congruity of its results, as in astrology the theory of eccentrics and epicycles is considered as established, because thereby the sensible appearances of the heavenly movements can be explained; not, however, as if this proof were sufficient, forasmuch as some other theory might explain them. In the first way, we can prove that God is one; and the like. In the second way, reasons avail to prove the Trinity; as, when assumed to be true, such reasons confirm it. We must not, however, think that the trinity of persons is adequately proved by such reasons. This becomes evident when we consider each point; for the infinite goodness of God is manifested also in creation, because to produce from nothing is an act of infinite power. For if God communicates Himself by His infinite goodness, it is not necessary that an infinite effect should proceed from God: but that according to its own mode and capacity it should receive the divine goodness. Likewise, when it is said that joyous possession of good requires partnership, this holds in the case of one not having perfect goodness: hence it needs to share some other's good, in order to have the goodness of complete happiness. Nor is the image in our mind an adequate proof in the case of God, forasmuch as the intellect is not in God and ourselves univocally. Hence, Augustine says (Tract. xxvii. in Joan.) that by faith we arrive at knowledge, and not conversely.

This text does present a distinction between uses of reason: one demonstrative, the other 'manifestative' (as Garrigou-Lagrange calls it, stating that we use reason this way when dealing with things that non possunt nec probari nec improbari, sed cum probabilitate suadentur et sola fide cum certitudine tenentur).

So I'm assuming that we get the three "uses of reason" by combining this distinction in ST Ia, q. 32, a. 1 ad 2 with the distinction in SCG I.4. Thus, we have: 

(a) reason as demonstrating divine things independently from revelation, 

(b) reason as demonstrating divine things on the basis of revelation as its starting point, and

(c) reason, not as demonstrating, but only 'making manifest' divine things.

3) Super De Trinitate, pars 1 q. 2 a. 3 co. 3 (text borrowed from The Logic Museum): 

Sic ergo in sacra doctrina philosophia possumus tripliciter uti.	Thus, in sacred doctrine we are able to make a threefold use of philosophy:
Primo ad demonstrandum ea quae sunt praeambula fidei, quae necesse est in fide scire, ut ea quae naturalibus rationibus de Deo probantur, ut Deum esse, Deum esse unum et alia huiusmodi vel de Deo vel de creaturis in philosophia probata, quae fides supponit.	1. First, to demonstrate those truths that are preambles of faith and that have a necessary place in the science of faith. Such are the truths about God that can be proved by natural reason—that God exists, that God is one; such truths about God or about His creatures, subject to philosophical proof, faith presupposes.
Secundo ad notificandum per aliquas similitudines ea quae sunt fidei, sicut Augustinus in libro de Trinitate utitur multis similitudinibus ex doctrinis philosophicis sumptis ad manifestandum Trinitatem.	2. Secondly, to give a clearer notion, by certain similitudes, of the truths of faith, as Augustine in his book, De Trinitate, employed any comparisons taken from the teachings of the philosophers to aid understanding of the Trinity.
Tertio ad resistendum his quae contra fidem dicuntur sive ostendendo ea esse falsa sive ostendendo ea non esse necessaria.	3. In the third place, to resist those who speak against the faith, either by showing that their statements are false, or by showing that they are not necessarily true.

Here we have a slightly different distinction. We do find some version of elements (a) and (c), but we also have a brand new element, the third and last one in the text, which consists in (d) refuting the arguments of those who argue against the faith, by showing that their arguments are either false or non demonstrative. At any rate, if we gather all these texts, it seems we get at least four different uses of reason in theology.

I am not trying to draw any conclusive synthesis here, as this is just a research starting point.  I will share more as I continue to work on this topic.  In the meantime, compare the above with Garrigou-Lagrange (Reality, Ch. 6), who identifies six "steps" in theological procedure, some of which seem to be identical (or at least reducible) to the ones mentioned above:

Article Two: Steps In Theological Procedure

These steps are pointed out by St. Thomas, first in the first question of the Summa, secondly, more explicitly, when he treats of specific subjects: eternal life, for example, predestination, the Trinity, the mysteries of the Incarnation, the Redemption, the Eucharist, and the other sacraments. We distinguish six such successive procedures.

1. The positive procedure.

2. The analytic procedure.

3. The apologetic procedure.

4. The manifestative procedure.

5. The explicative procedure.

6. The illative procedure.

     (a) of truths explicitly revealed.

     (b) of truths not explicitly revealed.

     (c) of truths virtually revealed.

New Downloadable PDF Collection (External Links)

New Downloadable PDF Collection (External Links)

Downloadable PDFs

(External Links)

As of late, I have been searching the internet for downloadable PDFs of works relevant to Thomism and to pretty much anything else related to traditional Catholic thought.  Below is what I've found so far.  

Highlights include much of St. Thomas' Leonine Edition and lots and lots of works by Fr. Réginald Garrigou-Lagrange, O.P. and Santiago Ramírez, O.P. in various languages.  And I'm just getting started; there's lots more out there.

Many of the files I've found were originally scanned by us at Ite ad Thomam, and form part of the Ite ad Thomam Out-of-Print Library (ITOPL).  Most of the volumes were scanned between 2001 and 2009 from the libraries of FSSP's Our Lady of Guadalupe Seminary, near Lincoln, Nebraska, and of Mount Angel Abbey and Seminary in Oregon.  They have been shared and shared and by now made public on the internet.  As I find more of our files across the internet I will provide links to them.  Just remember you got them first from us!

I will keep a list of links handy here on the Ite ad Thomam Institute website. Look for the 'tab' above labelled "Downloadable PDFs"; there, I will be adding links as I find them.

PHILOSOPHIA (PHILOSOPHY):

-Sertillanges, O.P. La philosophie morale de Saint Thomas d'Aquin.

-Sertillanges, O.P. Saint Thomas d'Aquin, v. 1.

-Sertillanges, O.P. Saint Thomas d'Aquin, v. 2.

-H. D. Gardeil, O.P. Introduction to the Philosophy of St. Thomas. Vol. 2: Cosmology.
-Réginald Garrigou-Lagrange, O.P. God: His Existence and His Nature, vol. 1.
-Réginald Garrigou-Lagrange, O.P. God: His Existence and His Nature, vol. 2.
-Réginald Garrigou-Lagrange, O.P. Dieu: Son existence et sa nature.
-Réginald Garrigou-Lagrange, O.P. Dios: Su Existencia.
-Réginald Garrigou-Lagrange, O.P. Dios: Su Naturaleza.
-Réginald Garrigou-Lagrange, O.P. Le Réalisme du principe finalité.
-Réginald Garrigou-Lagrange, O.P. El realismo del principio de finalidad.
-Réginald Garrigou-Lagrange, O.P. "Natural Object of the Intellect and First Object Understood".
-Réginald Garrigou-Lagrange, O.P. "Non potest esse genuina sensatio sine sensato".
-Reginald Garrigou-Lagrange, O.P. "Saint Thomas Commentateur d'Aristote"
-Reginald Garrigou-Lagrange, O.P. Les XXIV theses thomistes.
-Santiago Ramírez, O.P. De analogia, vol. 1.

-Santiago Ramírez, O.P. De analogia, vol. 2.

-Santiago Ramírez, O.P. De analogia, vol. 3.

-Santiago Ramírez, O.P. De ipsa philosophia in universum, vol. 1.

-Santiago Ramírez, O.P. De ipsa philosophia in universum, vol. 2.

-Santiago Ramírez, O.P. De ordine.
-Hirschberger. History of Philosophy
-Copleston. A History of Philosophy, Vol. 1 (Ancient)
-Copleston. A History of Philosophy, Vol. 2 (Medieval)
-Copleston. A History of Philosophy, Vol. 3 (Medieval)
-Copleston. A History of Philosophy, Vol. 7 (Modern)

-Phillips. Modern Thomistic Philosophy.

SACRA SCRIPTURA (SACRED SCRIPTURE):
-Douay-Rheims Bible (Challoner edition).

PATRISTICA (WORKS ON PATRISTICS):
-De Journel. Enchiridion Patristicum.

SCRIPTORES ECCLESIASTICI (ECCLESIASTICAL WRITERS):
-Isidore of Seville. Etymologies.

SANCTUS THOMAS ET COMMENTATORES (ST THOMAS AND COMMENTATORS):
-S. Thomae Opera ed. Leonina, t. 1: In Aristotelis libros Peri hermeneias et Posteriorum analyticorum, Ed. 1a.
-S. Thomae Opera ed. Leonina, t. 2: In Aristotelis libros Physicorum.
-S. Thomae Opera ed. Leonina, t. 3: In Aristotelis libros De caelo, De generatione et Meteorologicorum.
-S. Thomae Opera ed. Leonina, t. 4: Summa Theologiae I.1-49 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 5: Summa Theologiae I.50-119 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 6: Summa Theologiae I-II.1-70 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 7: Summa Theologiae I-II.71-114 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 8: Summa Theologiae II-II.1-56 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 9: Summa Theologiae II-II.57-122 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 10: Summa Theologiae II-II.123-189 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 11: Summa Theologiae III.1-59 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 12: Summa Theologiae III.60-90 (cum Cajetani commentario).
-S. Thomae Opera ed. Leonina, t. 13: Summa Contra Gentiles 1 et 2 (cum Ferrarensis commentario).
-S. Thomae Opera ed. Leonina, t. 14: Summa Contra Gentiles 3 (cum Ferrarensis commentario).
-S. Thomae Opera ed. Leonina, t. 15: Summa Contra Gentiles 4 (cum Ferrarensis commentario).
-S. Thomae Opera ed. Leonina, t. 16: Summa Theologiae et Summa Contra Gentiles, Indices.
-S. Thomae Opera ed. Leonina, t. 22.1: De veritate 1-7.
-S. Thomae Opera ed. Leonina, t. 22.2: De veritate 8-12.
-S. Thomae Opera ed. Leonina, t. 22.3: De veritate, 13-20.
-S. Thomae Opera ed. Leonina, t. 22.3: De veritate, 21-29.
-S. Thomae Opera ed. Leonina, t. 22.3: De veritate, indices.
-S. Thomae Opera ed. Leonina, t. 23: De malo.
-S. Thomae Opera ed. Leonina, t. 24.1: Quaestiones disputatae de anima.
-S. Thomae Opera ed. Leonina, t. 26: Super Job.
-S. Thomae Opera ed. Leonina, t. 28: Super Isaiam.
-S. Thomae Opera ed. Leonina, t. 40a: Contra errores graecorum.
-S. Thomae Opera ed. Leonina, t. 40de, De substantiis separatis, Super Decretales.
-S. Thomae Opera ed. Leonina, t. 41bc: De perfectione, Contra retrahentium.
-S. Thomae Opera ed. Leonina, t. 42: Opuscula varia.

-S. Thomae Opera ed. Leonina, t. 43, Opuscula varia.

-S. Thomae Opera ed. Leonina, t. 45-1, Sentencia libri De anima.
-S. Thomae Opera ed. Leonina, t. 45-1, Sentencia libri De sensu et De memoria.
-S. Thomae Opera ed. Leonina, t. 47.1: Sententia libri Ethicorum, 1-3.
-S. Thomae Opera ed. Leonina, t. 47.2: Sententia libri Ethicorum, 4-10.
-S. Thomas Aquinas, Literal Commentary on the Book of Job.
-S. Thomas Aquinas, The Academic Sermons.
-Reginald Garrigou-Lagrange, O.P. De methodo S. Thomae.
-Reginald Garrigou-Lagrange, O.P. De Deo Uno.
-Réginald Garrigou-Lagrange, O.P. De Deo Trino et Creatore.
-Réginald Garrigou-Lagrange, O.P. The Trinity and God the Creator.
-Reginald Garrigou-Lagrange, O.P. De beatitudine.
-Réginald Garrigou-Lagrange, O.P. Beatitude.
-Réginald Garrigou-Lagrange, O.P. De gratia.
-Réginald Garrigou-Lagrange, O.P. Grace.
-Réginald Garrigou-Lagrange, O.P. De virtutibus theologicis.
-Réginald Garrigou-Lagrange, O.P. De Christo Salvatore.
-Réginald Garrigou-Lagrange, O.P. Christ the Saviour (Word format).
-Réginald Garrigou-Lagrange, O.P. De Eucharistia et Poenitentia.
-Reginald Garrigou-Lagrange, O.P. La síntesis tomista.
-Reginald Garrigou-Lagrange, O.P. The Essence and Topicality of Thomism.

-Reginald Garrigou-Lagrange, O.P. Essenza e attualita del tomismo.

-Santiago Ramírez, O.P. De hominis beatitudine, vol. 1.

-Santiago Ramírez, O.P. De hominis beatitudine, vol. 2.

-Santiago Ramírez, O.P. De hominis beatitudine, vol. 3.

-Santiago Ramírez, O.P. De passionibus animae.

-Santiago Ramírez, O.P. De habitibus in communi, vol. 1.

-Santiago Ramírez, O.P. De habitibus in communi, vol. 2.

-Santiago Ramírez, O.P. De gratia Dei, vol. 1.

-Santiago Ramírez, O.P. De gratia Dei, vol. 2.

-Santiago Ramírez, O.P. ¿Qué es un tomista?

-Santiago Ramírez, O.P. Introducción a Tomás de Aquino.

-Santiago Ramírez, O.P. De Auctoritate Doctrinali S. Thomae Aquinatis.
-Santiago Ramírez, O.P. The Authority of St. Thomas Aquinas.

-Peddicord, O.P. The Sacred Monster of Thomism, Ch. 8: The Spirituality of Garrigou-Lagrange 
-DeFerrari. A Lexicon of St. Thomas Aquinas.

-Meng & Crean, O.P. Reginald Garrigou-Lagrange, O.P.: Teacher of Thomism

-Zorcolo, O.P. Bibliografía del P. Garrigou-Lagrange.

-Emery, O.P. The Trinitarian Theology of St. Thomas Aquinas.

-Torrell, O.P. Saint Thomas Aquinas, Vol. 2: Spiritual Master

THEOLOGIA FUNDAMENTALIS ET DOGMATICA:
-Ambroise Gardeil, O.P. Le donné révelé et la théologie.
-Walshe. The Principles of Catholic Apologetics. (Summary of Garrigou-Lagrange's De Revelatione.)
-Reginald Garrigou-Lagrange, O.P. De Revelatione per Ecclesiam Catholicam Proposita, v. 1.
-Reginald Garrigou-Lagrange, O.P. De Revelatione per Ecclesiam Catholicam Proposita, v. 2.
-Réginald Garrigou-Lagrange, O.P. Articles on the Nouvelle Théologie (Angelicum).
-Reginald Garrigou-Lagrange, O.P. "La nouvelle théologie: Ou va-t-elle?"
-Reginald Garrigou-Lagrange, O.P. "La notion pragmatiste de la vérité et ses conséquences en théologie"
-Reginald Garrigou-Lagrange, O.P. "On the Principle of Idealism ‘Whatever is Outside of the Mind is Unknowable’"
-Reginald Garrigou-Lagrange, O.P. "Where is the New Theology Leading Us
-Reginald Garrigou-Lagrange, O.P. "The structure of the encyclical Humani Generis"
-Reginald Garrigou-Lagrange, O.P. "La struttura dell'Enciclica Humani generis"

-Reginald Garrigou-Lagrange, O.P. Le sens commun: La philosophie de l’être et formules -dogmatiques.

-Reginald Garrigou-Lagrange, O.P. El sentido común.

-Reginald Garrigou-Lagrange, O.P. "Prémotion Physique"
-Reginald Garrigou-Lagrange, O.P. "Providence selon la théologie"
-Reginald Garrigou-Lagrange, O.P. Le sens du mystere et le Clair-Obscur Intellectuel- Nature et Surnature.
-Reginald Garrigou-Lagrange, O.P. El sentido del misterio.
-Reginald Garrigou-Lagrange, O.P. Predestination (English).
-Reginald Garrigou-Lagrange, O.P. La predestination de los santos y la gracia.
-Reginald Garrigou-Lagrange, O.P. “La Royauté universelle de Notre-Seigneur Jésus-Christ"
-Reginald Garrigou-Lagrange, O.P. Life Everlasting.
-Reginald Garrigou-Lagrange, O.P. La vida eterna y la profundidad del alma.
-Pesch, S.J. Praelectiones dogmaticae, t. 1: Institutiones propedeuticae.
-Pesch, S.J. Praelectiones dogmaticae, t. 2: De Deo Uno et Trino.
-Pesch, S.J. Praelectiones dogmaticae, t. 3: De Deo Creante et Fine Ultimo.
-Pesch, S.J. Praelectiones dogmaticae, t. 4: De Verbo Incarnato; De Sanctis.
-Pesch, S.J. Praelectiones dogmaticae, t. 5: De gratia; De lege.
-Pesch, S.J. Praelectiones dogmaticae, t. 6: De Sacramentis I.
-Pesch, S.J. Praelectiones dogmaticae, t. 7: De Sacramentis II.
-Pesch, S.J. Praelectiones dogmaticae, t. 8: De virtutibus theologicis.
-Pesch, S.J. Praelectiones dogmaticae, t. 9: De virtutibus moralibus; De novissimis.
-Hervé. Manuale Theologiae Dogmaticae, v. 1: De revelatione, De Ecclesia, De fontibus.
-Gibbons. The Faith of Our Fathers.

THEOLOGIA MORALIS, ASCETICA ET MYSTICA (MORAL, ASCETICAL AND MYSTICAL THEOLOGY):
-Reginald Garrigou-Lagrange, O.P. Mother of the Saviour.
-Reginald Garrigou-Lagrange, O.P. La Madre del Salvador y nuestra vida interior.
-Reginald Garrigou-Lagrange, O.P. Providence (Word format).
-Reginald Garrigou-Lagrange, O.P. La providencia y la confianza en Dios.
-Reginald Garrigou-Lagrange, O.P. Christian Perfection and Contemplation.
-Reginald Garrigou-Lagrange, O.P. Our Saviour and His Love for Us.
-Reginald Garrigou-Lagrange, O.P. El Salvador y su amor por nosotros.
-Reginald Garrigou-Lagrange, O.P. The Love of God and the Cross of Jesus, vol. 1.
-Reginald Garrigou-Lagrange, O.P. The Love of God and the Cross of Jesus, vol. 2.
-Reginald Garrigou-Lagrange, O.P. Priest in Union with Christ.
-Reginald Garrigou-Lagrange, O.P. La unión del sacerdote con Cristo sacerdote y víctima.
-Reginald Garrigou-Lagrange, O.P. Priesthood and Perfection.
-Reginald Garrigou-Lagrange, O.P. La santificación del sacerdote.

-Reginald Garrigou-Lagrange, O.P. Le virtù eroiche nei bambini.

-Reginald Garrigou-Lagrange, O.P. Three Ages of the Interior Life, vol. 1.
-Reginald Garrigou-Lagrange, O.P. Three Ages of the Interior Life, vol. 2.
-Reginald Garrigou-Lagrange, O.P. Las tres edades de la vida interior.
-Reginald Garrigou-Lagrange, O.P. The Last Writings.
-Royo Marín, O.P. Teología de la perfección cristiana.

HISTORIA (HISTORY):
-Fortescue. The Mass: A Study of the Roman Liturgy.