Summa Theologica

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For some reason the proem isn't here; it is in Freddoso's transl.

1. Summa suppl. q. 64 on the marriage debt, corresponds to Super Sent. lib. 4 d. 32 q. 1.
2. Summa suppl. q. 42 a. 3 on whether matrimony confers grace, corresponds to Super Sent. lib. 4 d. 26 q. 2 a. 3.
3. Summa suppl. q. 49 a. 1 on marriage blessings excusing marital act, corresponds to Super Sent. lib. 4 d. 31 q. 1 a. 1.
4. Summa suppl. q. 64 a. 2 arg. 2 = Super Sent. , lib. 4 d. 32 q. 1 a. 2 qc. 1 arg. 2: "melius est etiam conjugibus continere quam matrimonio uti "
5. Summa suppl. q. 64 a. 3 co. = Super Sent. lib. 4 d. 32 q. 1 a. 2 qc. 2 co.
6. Summa suppl. q. 58 a. 2 (frigiditas is incorrectly translated as "impotence") = S uper Sent. , lib. 4 d. 34 q. 1 a. 2

For how the other articles of the Summa supplement correspond to his Commentary on the Sentences, see this.

Coitus/marriage are "impedimenta actus caritatis ," "tamen caritati non contrariantur " (II-II q. 184 a. 3 co.), and "carnalis copulae retrahit animum ne totaliter feratur in Dei servitium " (II-II q. 186 a. 4 co.); cf. what "Augustinus dicit, in I Soliloq. [Engl. transl. §17]"

I don't understand how St. Augustine could (in)famously say (De Ordine ii, 4): "Aufer meretrices de rebus humanis, turbaveris omnia libidinibus " (as quoted in II-II q. 10 a. 11 re: tolerance). Yet St. Thomas writes, defending that matrimony confers grace (Super Sent. , lib. 4 d. 26 q. 2 a. 3 ad 4; Engl. transl.) which remedies concupiescence and the usage of marriage itself remedies concupiescence:

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 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, 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.