Super Boethium De Trinitate

ST. THOMAS’ INTRODUCTION

“I will seek her out from the beginning of her birth, and bring the knowledge of her to light” (Wis. 6:24)

The natural intuition of the human mind, burdened by the weight of a corruptible body, cannot fix its gaze in the prime light of First Truth, in which all things are easily knowable; whence it must be that, according to the progress of its natural manner of cognition, the reason advances from the things that are posterior to those that are prior, and from creatures to God. “For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made” (Rom. 1:20) and “For by the greatness of the beauty and of the creature, the Creator of them may be seen, so as to be known thereby” (Wis. 13:5); and this is what is said in Job 36:25: “All men see Him, gazing from afar.”

For creatures, through whom God can be known by the natural light of reason, are at an infinite distance from Him. But since, in those who look at a thing from a great distance, vision may readily be deceived, therefore those striving to attain to a knowledge of God from creatures fell into many errors: wherefore it is said: “The creatures of God are... a snare to the feet of the unwise” (Wis. 14: 11), and: “They have failed in their search” (Ps. 63:7); and therefore God has provided for the human race another safe road of cognition, bestowing upon the minds of men, by faith, a knowledge of Himself. Therefore, it is said: “The things also that are of God no man knows, but the Spirit of God: but to us God has revealed them by His Spirit” (1 Cor. 2: 11): and this is the Spirit by whom we are enabled to be believers: “Having the same spirit of faith, as it is written: ‘I believed, for which cause I have spoken’ (Ps. 115: 10); we also believe, for which cause we speak also” (2 Cor, 4:13)

Therefore, as the principle of our cognition is naturally the knowledge of created things, obtained by means of the senses, so the principle of supernatural cognition is that knowledge of First Truth conferred upon us, infused by faith; and hence it follows that in advancing one proceeds according to a diverse order. For philosophers, who follow along the way of natural cognition, place knowledge about created things before knowledge about divine things: natural science before metaphysics: but among theologians the procedure is in reverse order, so that study of the Creator comes before that of creatures.

This order, therefore, Boethius followed: intending to treat of those things which are of faith, he took as the starting point of his study that highest origin of things, namely, the Trinity of the one, simple God. Whence it is that the above-quoted words are applicable to him: “I will seek her out from the beginning of her birth, and bring the knowledge of her to light.”

In these words, as regards the present opusculum, which he addressed to Symmachus, a patrician of Rome, three things can be noted: namely, the matter, the mode, and the purpose.

The matter of this work is the Trinity of Persons in the one, divine Essence, that Trinity which has its source in the primal nativity in which divine wisdom is eternally generated by the Father. “The depths were not as yet, and I was already conceived” (Prov. 8:24), and: “This day have I begotten you” (Ps. 2:7)

This nativity is the beginning of every other nativity, as it is the only one involving perfect participation in the nature of the generator: but all others are imperfect according as the one generated receives either a part of the substance of the generator, or only a similitude: from this it follows that from the aforesaid nativity, every other is derived by a kind of imitation; and thus: “Of whom all paternity in heaven and in earth is named” (Eph. 3: 15); and on this account the Son ,is called the first-born of every creature (Col. 1:15) so that the origin of nativity and its imitation might be designated, but not according to the same meaning of generation; and therefore it is aptly said: “I will seek her out from the beginning of her birth.” “The Lord possessed me in the beginning of his ways” (Prov. 8:22); for not only of creatures is the aforesaid nativity the beginning, but even of the Holy Spirit, who proceeds from the Generator and the Generated.

But in saying this, he does not say: “I will seek out the beginning of nativity,” but “from the beginning” signifies that his search is not limited by initiation of this kind of nativity, but that, beginning from this, he proceeds to others, for his doctrine is divided into three parts. The first part, concerning the Trinity of Persons, from the procession of whom every other nativity and procession are derived, is contained in that book which we possess at hand, so far as anything can be known about the Trinity and Unity.

But in another book which he wrote to John, a deacon of the Roman Church, we find what he says about the mode of predication which we employ in the distinction of Persons and unity of essence; and this book begins: “I inquire whether the Father.”

The second part, which is about the procession of good creatures from a good God, is in a book that is written to the same John (De hebdomadibus), and this begins: “You ask of me.

The third part is about the separation of creatures through Christ. This is divided into two parts: For first, there is set forth the faith which Christ taught by which we are justified, in that book entitled De fide Christiana, which begins: “The Christian faith.” In the second part, an explanation is given of what must be held about Christ: namely, how two natures are united in one person. This discussion of the two natures and the one person in Christ is also in a book written to the same John, which begins: “You, indeed, solicitously.”

Now the mode employed in treating of the Trinity is twofold, as St. Augustine says in I De Trinitate, namely, through truths known on the basis of authority, and through those known by reason, both of which modes Augustine combined, as he himself says.

Some of the holy Fathers, as Ambrose and Hilary, employed but one mode of explanation: namely, by setting forth those truths founded upon authority. But Boethius chose to proceed according to the other mode; namely, according to reasoned arguments, presupposing what had been concluded by others on the grounds of authority. Hence also the method of his work is indicated in what he says: “I shall investigate”, in which an inquiry of reason is signified. In Sirach 39:1 we read: “Wisdom,” namely, knowledge of the Trinity; “of all the ancients,” that is, which the ancients affirmed solely on the grounds of authority; “the wise man will seek out,” that is, he will investigate by reason.

Wherefore, in the preface he speaks of “An investigation carried on for a very long time.”

The purpose of this work is: that hidden things may be made manifest, so far as that is possible in this life.

“They that explain me shall have life everlasting” (Sirach 24:31); and therefore, he says: “I will bring the knowledge of her to light” (Wis. 6:24). “The depths also of rivers he searched, and hidden things he brought forth to light” (Job 2 8: 11).

BOETHIUS’ PREFACE

The problem which has been for so long a time the subject of my investigation—to the extent that the divine light has deigned to enkindle the feeble spark of my mind—now arranged according to a reasoned plan and consigned to writing, I have taken pains to offer and share with you, prompted as much by desire for your judgment as by zeal for my task.

In this matter it is possible to understand what my intention is whenever I entrust my thought to pen, both because of the difficulty of the matter and because it is only to you men that I am addressing it.

Indeed, I am not prompted by any desire for fame or for empty popular applause; but if there is any exterior reward, it can be no other than to hope for a judgment in keeping with the matter.

For, wherever I have directed my gaze, apart from you, I have encountered, on the one side, stolid indifference or, on the other, sly envy, so that I would appear to offer insult to matters pertaining to divine things by putting them before such monsters of men to be trampled under foot by them rather than to be acknowledged. On this account I restrain my pen by brevity, and truths gleaned from the deepest teachings of philosophy I veil over by the signification of new words, so that they may speak only to me and to you; if you, indeed, will direct your attention to them. But, as for others, I so disregard them that those who are unable to grasp the meaning of my words shall seem unworthy to read them.

Only so much ought one require of me as the intuition of human reason can approximate about the sublime truths of the Godhead. For in the case of other arts, the same limit is also established, namely, that which by the way of reason one can attain. Now, medicine does not always effect the cure of the patient. But no blame will be placed upon the physician if he has omitted none of the things which he ought to have done; and the same is true in other matters.

Moreover, in proportion to the difficulty of a problem, the pardoning of error ought to be the more easily granted. You must also determine this: whether the seeds of speculation, gathered from the writings of the blessed Augustine, have in my work borne fruit.

Now, therefore, let us undertake at this point the discussion of the proposed question.

St. Thomas’ Commentary

To this work the author prefixes a preface, in which he does three things: First, he briefly indicates the causes of the work, in doing which he inclines his hearer to accept what he says. Secondly, he adds an excuse or explanation in which he gains the good will of his hearer, where he says: “I restrain my pen.” In the third place, he points out that the source of his work and, in a certain way, its teaching, is the doctrine of St. Augustine, and in doing this he renders his hearer attentive, when he says: “You must also determine this: whether the seeds of speculation, gathered from the writings of blessed Augustine, have in my work borne fruit.”

He likewise sets forth in the first part the four causes of his work.

1) First, the material cause, when he says: “the problem which has been for so long a time the subject of my investigation,” that is, about the Trinity of Persons of the one God; and in these words he implies both the difficulty of the matter, because he has carried on the investigation for a very long time, and also the diligence of the study with which he has for so long a period investigated it, as “investigation” is understood by us, although it can also be understood to mean investigation by many; because from the beginning of the existence of the Church, this question has especially continued to challenge the cleverest minds of Christians.

2) Secondly, he indicates the proximate or secondary efficient cause when he says: “the feeble spark of my mind.” Moreover, he speaks also of the first or principal cause when he adds: “that the divine light has deigned to enkindle.”

Now the proximate cause of this investigation is, indeed, the intellect of the author, which is rightly termed a spark. “For fire,” as Dionysius says (XV Coel. hier.), “especially serves to signify properties of the divinity: at once by reason of its subtlety, of its light, and also by reason of its place and motion.”

These things, in the highest degree, pertain to God, in whom exist the culmination of simplicity and of immateriality, perfect charity, almighty power, and highest majesty.

To the angels, “fire” (as indicative of intellect) may be applied in a middle sense, but to human minds, with only a more restricted meaning; for by union with a body, its purity is lessened, its light is obscured, its power weakened, and its upward motion retarded: wherefore the efficacy of the human mind is rightly compared to a spark.

Hence it would not be able to investigate the truth of this question unless light were cast upon it by the divine light; and thus the divine light is the principal cause; but the human mind, a cause in the secondary order.

3) Thirdly, he treats of the formal cause when he says: “arranged according to a reasoned plan,” and he indicates the mode of treatment under three headings.

a) First, since he proceeds by argumentation, he therefore says, “arranged according to a reasoned plan.” For a question discussed even over a long period according to probable reasons but still with doubt is, as it were, without form, not yet laying claim to the certitude of truth; and hence it is said to possess form when reasonable proof is added, through which certitude regarding the truth may be attained: in this process, intellect gives us vision of the truth, because what we believe, we owe to authority; but what we understand, we owe to reason, as Augustine says.

b) In the second place he discusses the mode of treatment, since he treats of this matter not only in words, but has incorporated it in writing, he says: “I entrust my thought to pen.” In so doing, he has made provision against the weaknesses of memory.

c) Thirdly, since he has written, not after the manner of one imparting doctrine to another present with him, but as to one absent, by means of a letter.

Thus Aristotle also composed his books in different ways: some addressed to those who in his presence listened to him, and these books are called Auditus, as one such book is, entitled, De naturali auditu; but certain others he wrote to those absent, as we find in I Ethic. that the books De anima were so written, where the names of discourses addressed to those at a distance are given, as the Greek commentator says.

Accordingly, he adds: “I have taken pains to offer and share with you, prompted by desire for your judgment,” as if addressing an expert and asking his opinion in this matter. Thus, he continues: “prompted as much by desire for your judgment as by zeal for my task.” Because he had been zealous for ascertaining the truth, he had ordered the aforesaid question according to reasonable arguments; and, because he was desirous of the judgment of Symmachus, he presented to him the work thus arranged in orderly fashion.

4) In the fourth place, he refers to the final cause when he says: “What my intention is,” that is, what end I am striving for in regard to the above-mentioned problem: “Whenever I entrust my thought to pen” concerning the aforesaid or certain other matters, “it is possible to understand” for two reasons: “because of the difficulty of the matter” and also, “because it is only to you men that I am addressing it.”

This book, therefore, he has not written in order to read it to the many, which would be with hope of popular acclaim, but rather, for one wise man alone; wherefore, he continues: “I am not prompted by any desire for fame or for empty popular applause,” as are the poets who recite their verses before the foolish crowds in the theater, because such applause is often altogether without reason. Thus he puts aside any unworthy end and establishes one that is honorable, implying a principal purpose, which is interior, namely, knowledge of divine truth, and, explicitly pointing out a secondary end, that is, the judgment of a wise man, when he says: “If there is any exterior reward,” as if he would say: It is an interior reward that principally urges me on, but if there is any that is exterior, this can be none other than to wait and to hope for a judgment like to the matter, that is, proportionate to it: By way of exterior return I ask for nothing except what is fitting in a matter of such importance, in regard to which I have stated that a judgment of it should be neither stolidly indifferent nor the bitter one of an envious critic, but only that pronounced in good will by a wise man. Accordingly, he adds: “Wherever I have directed my gaze apart from you, that is, to whomsoever I have looked, except to you alone, I have encountered on the one side, stolid indifference”; that is, lack of comprehension, “on the other side, sly envy,” that is, ill will, sly only in condemnation, so that he who treated of these things, would seem to offer insult to divine treatises, that is, by inordinately explaining them “to such monsters of men.” Men are called monsters who, though in human body, bear within them the heart of a beast, since vice has made them like to beasts in their affections; hence these things “would be trampled under foot by them, rather than acknowledged,” because they do not so much seek to know, but—because of their envy—to revile whatever is said; wherefore, “Give not what is holy to dogs, neither cast your pearls before swine, lest they trample them under their feet” (Matt. 7:6). Therefore, that I should not do otherwise than this, “I restrain my pen by brevity.”

This is the second part of the preface, in which he adds an explanation of his manner of writing. And first, he explains the difficulty of the task. In the second place, he excuses its imperfection. “Only so much ought one require of me as the intuition of human reason can approximate about the sublime truths of the Godhead. He refers also to a threefold difficulty which purposely he attached to it.

The first is by reason of the brevity of his writing; wherefore, he says, “I restrain my pen by brevity,” according to that saying of Horace: “While I labor to be brief, I become obscure.”

The second arises from the subtlety of the reasoning which he introduces; thus he says: “truths gleaned from the deepest teachings of philosophy,” which are those doctrines abstracted from the senses, the principles and conclusions which metaphysics and logic make use of.

The third difficulty arises from the newness of the words used; wherefore he says: “I veil over by the signification of new words.” These words are called “new” either with reference to the matter, because others treating of this same question did not employ the same vocabulary, or with reference to those who read them, because they are unaccustomed to such terms.

These three difficulties he adds to the fourth which he had previously mentioned: that is, the difficulty of the subject; consequently, in regard to those things written in this book, the meaning is clear only to the wise, to such men as the author himself and the one to whom he has addressed it. But others who cannot comprehend it are excluded from the reading of it. For things which are not understood are not read with pleasure. And because his reason for so writing is connected with preceding statements, he introduces it ‘with “therefore,” which is a sign of a conclusion. The meaning is clear.

“Only so much ought one require of me as the intuition of human reason can approximate about the sublime truths of the Godhead.” Here he excuses a defect of the work, because, indeed, one ought not demand from him in this task any more certitude than that which the human reason, in mounting up to the divine, is capable of; a position which he justifies by reference to matters of less importance in other arts, in which only such an end is established for each craftsman as he can accomplish, one such as human reason allows. A physician does not always, indeed, effect a cure, but if he omits nothing which he ought to do, he will be without blame; and the same is true in regard to other arts. Therefore in this work, where the matter is difficult, going beyond the experience of human nature, the greater leniency ought to be granted if he does not solve the question with perfect certitude.

Then, when he says: “You must also determine this: whether the seeds of speculation, gathered from the writings of the blessed Augustine, have in my work borne fruit,” he adduces whose authority he follows in his work, namely, Augustine. Not that he says only those things that are to be found in the books of Augustine, but because those things which Augustine said regarding the Trinity—namely, that the divine Persons are equal in an absolute sense and are distinguished according to relationships—he accepts as seeds and principles, which he uses in resolving this difficult question; and so this explanation of truth by means of many considerations of reason is the fruit springing forth from those seeds found in the writings of Augustine himself; but whether they are acceptable and productive, he leaves to the judgment of him to whom he writes, thus coming directly to the proposed question.

QUESTION I

Concerning the Knowledge of Divine Things

Here there occurs a twofold question: concerning the knowledge of divine things, and concerning the manifestation of them.

In regard to the first, four things are asked:

1. Whether the human mind in order to attain to a knowledge of truth requires a new illumination of divine light.

2. Whether it can attain to an idea of God.

3. Whether God is the first object known by the mind.

4. Whether the human mind is capable of arriving at a knowledge of the divine Trinity by natural reason.

Article 1

Whether the Human Mind in Order to Attain to a Knowledge of Truth Requires a New Illumination of Divine Light

Objections

1. It seems that the human mind in attaining to any knowledge whatever requires a new illumination of divine light. “Not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God” (2 Cor 3:5); but there can be no perception of truth of any kind whatever without thought; therefore the human mind cannot know any truth unless it is illuminated by a new light from God,

2. It is easier to learn any truth from another than to discover it for oneself: wherefore, those who know things by their own efforts are preferred to those who are able to learn from other men, according to I Ethic.; but man is not able to learn from another unless his mind is interiorly taught by God, as Augustine says in his book, De magistro, and Gregory in Hom. Pentec.; therefore neither can anyone discover truth of himself unless his mind is illuminated by God with a new light.

3. As the eyes of the body are related to corporeal things which they behold, so is the intellect related to the intelligible truth which it perceives, as is evident in III De anima; but the bodily eye cannot see corporeal things unless it is illuminated by the material sun; therefore neither can the intellect behold the truth unless it is illuminated by the light of the invisible sun, which is God.

4. Those acts are said to be in us (as our own) for the exercise of which we possess within ourselves principles that are sufficient; but in us there is not the power to know truth altogether [or absolutely] for there are many who labor to learn the truth and who, nevertheless, are unable to do so; therefore we have not in us sufficient principles for knowing truth and so it must be that to arrive at knowledge of it we require aid from outside ourselves, and so the conclusion is like the foregoing.

5. The operation of the human mind depends more upon the divine light than does the operation of sensible or inferior beings upon the light of the material heaven; but inferior bodies, although they have forms which are principles of their natural operations, are, nevertheless, incapable of perfecting these operations unless they are aided by the influence of the light of the stars; wherefore Dionysius (De div. nom., chap. 4) says that the light of the sun contributes to the generation of visible bodies and that it moves them to life and nourishes them and causes them to grow; therefore its natural light, which is, as it were, its form, would not, suffice to make truth visible to the human mind unless another light, namely, the divine, supervened to assist it.

6. In all causes that are ordered to one another essentially, and not accidentally, no effect proceeds from a second cause unless through the operation of a first cause, as is established. in the first proposition of De causis; but the human mind is ordained beneath the uncreated light according to an order that is essential and not accidental; therefore the operation of the human mind which is its proper effect, namely, the cognition of truth, cannot proceed from it unless by reason of the operation of the first uncreated light: its operation, however, seems to indicate nothing other than illumination; therefore, etc.

7. As the will is related to willing well, so the intellect is related to right understanding: but the will cannot will well unless it is aided by divine grace, as Augustine says; therefore neither can the intellect know the truth unless illuminated by divine light.

8. That for which our powers do not suffice is wrongly ascribed to our strength: but it is reprehensible that anyone should ascribe knowledge of the truth to his own ability, since indeed we are even commanded to ascribe it to God, according to this saying of Sirach 51:23: “To Him that giveth me wisdom, will I give glory”; therefore our powers do not suffice for knowledge of truth, and so the conclusion is as before.

Sed contra. The human mind is divinely illuminated by its natural light, according to the saying of Psalm 4:7: “The light of Your countenance, O Lord, is signed upon us.” Thus, therefore, if this created light is not sufficient for the knowing of truth, but there is required a new illumination, according to the same reasoning this superadded light would not suffice either, but wiluld require still another light, and so on to infinity, which cannot be encompassed; and so it would be impossible to know any truth. Therefore one must stand firm in reliance upon the first light, namely, that the mind by its natural light, without the superaddition of any other, can see the truth.

Again, as it suffices for what is actually visible that it should he proportionate to the sight in order to move it, so it suffices for what is intelligible that it should be proportionate to the intellect in order to move it: but our mind possesses within itself the power of making things intelligible in act, namely, the active intellect, and what is intelligible is proportionate to it; therefore it does not require another new illumination in order to know truth.

Moreover, as corporeal light is related to bodily vision, so is the intellect related to intelligible vision. But any corporeal light at all, even though it is weak, renders something corporeally visible, at least itself; therefore, the light of the intellect also, which is connatural to the mind, suffices for the understanding of some truth.

Furthermore, all things that are artificially made depend upon the cognition of some truth since the principle of them is knowledge; but it is certain that products of art do exist in which, according to Augustine, the free will is able [to act] by itself, as in building houses and the like; therefore man is sufficiently capable of knowing some truth without a new divine illumination.

Response. It must be said that between potencies that are active and those that are passive there is this difference: passive potencies cannot enter on the act of their proper operation unless they are moved to do so by their own active agents, just as the senses experience no sensation unless moved by some sensible object; but active potencies are capable of operation without being moved by another, as is evident in the case of the potencies of the vegetative soul: but as regards the intellect, a twofold potency is found, an active potency, that is, the active intellect, and a passive potency, that is, the possible intellect.

Now, there are certain philosophers who maintained that the possible intellect alone is a faculty of the soul, while the active intellect is a separate substance; and this is the opinion of Avicenna. According to this opinion, it follows that the human soul would not be capable of entering upon its proper operation, which is knowledge, unless illuminated by an exterior light, namely, by the light of that separate substance which they call the active intellect.

But because the words of the Philosopher (III De anima) seem to proclaim more convincingly that the active intellect is a potency belonging to the soul—and with this the authority of Scripture agrees, which declares that we are distinguished by that intellectual light to which the Philosopher compares the active intellect—therefore it is held that there is in the soul, fitting it for intelligible operation, that is, for undertaking the cognition of truth, a potency which is active and another which is passive. Wherefore, as some powers which are naturally active, when conjoined with those which are their passive complements, suffice for the carrying on of their natural operations, so also the soul of man, having in itself an active and a passive potency, is sufficient for perception of the truth.

Since, however, the power of any created thing is but finite, its efficacy will be limited to certain determined effects. Consequently it cannot attain to certain other effects unless new power is added to it; but there are some intelligible truths to which the efficacy of the active intellect does extend, as, for example, those first principles which man naturally knows, and those truths which are deduced from them; and for such knowledge no new light of intelligence is required, but the light with which the mind is naturally endowed suffices.

But there are other truths to which the aforesaid first principles do not extend; e.g., the truths of faith and things that exceed the faculty of reason, such as knowledge of future contingent events, and the like; and such things the human mind cannot know unless it is divinely illuminated by a new light, superadded to that which it naturally possesses.

For, although it does not require the addition of new light for knowledge of those things to which reason naturally extends, it does require divine operation: for over and above that operation by which God created the natures of thingsgiving to each its proper form and ability, by which they are able to exercise their proper operation. He also operates in things the works of Providence, directing and moving the capabilities of all things to their proper acts. For in this way the whole universe of creatures is subject to the divine governance, as instruments are subject to the direction of the workman and as natural qualities are subject to the power of the nutritive soul, as is said in II De anima. Therefore, as the work of digestion is accompanied by a natural heat, according to the measure which the digestive function imposes upon heat, and as all the inferior powers of the body operate according as they are directed and moved by virtue of the heavenly bodies, so all the active created powers are governed and moved by the Creator.

Thus, therefore, in all cognition of truth, the human mind requires the divine operation. In the realm of naturally known truths, however, it requires no new light, but only the divine motion and direction; for the knowledge of other (supernatural) truths it needs also a new illumination. And because it is of such things that Boethius speaks, he says: “To the extent that the divine light has deigned to enkindle the feeble spark of my mind.”

Answers to objections.

1. Although we are in no way sufficient of ourselves, as from ourselves, to know anything without the operation of God, yet it is not necessary that for every operation of ours a new light should be given to us.

2. In matters of natural cognition God teaches us interiorly in this way: that He is the cause of the natural light which is in us, and He directs it to the truth; but in other (supernatural) matters He further teaches us by the infusion of a new light.

3. The eye of the body, when illuminated by the light of the material sun, does not respond to a light which is in any way natural (i.e., intrinsic) to itself, by means of which it makes things to be actually visible; even as is the case with the mind when it is illuminated by the uncreated Light; and therefore the eye always requires an exterior light, but not the mind.

4. Where there is pure light of intellect, as in the angels, it makes,evident without difficulty all things known in the natural order, so that in them there is cognition of all objects naturally intelligible to them: in us, however, this light is obscure, being overshadowed as it were by reason of conjunction with the body and with corporeal powers, and on this account it ii hindered so that it cannot freely and naturally behold that truth which is itself knowable, as is said in the Book of Wisdom (9:15): “For the corruptible body is a load upon the soul; and the earthly habitation presseth down the mind that museth upon many things.” From this it follows that on account of the impediment (of the body) it is not in our power to know truth altogether in its fullness. But each one possesses more or less the power to know in proportion to the purity of the intellectual light which is in him.

5. Although inferior bodies have need of superior bodies for their operation, to the extent that they must be moved by them; nevertheless, for the perfect accomplishment of their proper functions, they do not need to receive from these superior bodies any new forms, And in like manner it is not necessary that the human mind, which is moved by God, should be endowed with any new light in order to understand those things which are within its natural field of knowledge.

6. As Augustine says (VIII Super Gen. ad litteram), as the air is illuminated by the presence of light, but straightway grows dark if the light should be removed, so the mind is illuminated by God, and so also it is God who continually causes the natural light in the soul, not one kind now and another kind at another time, but the same (natural light); for He is the cause not only of its coming to be, but of its continued existence in us. In this way, therefore, God continually operates in the mind since He causes and governs the natural light in it, and thus the mind does not carry on its own function without the operation of the First Cause.

7. The will never can will the good without divine incitement: nevertheless it can will the good without infusion of grace, though not meritoriously. And likewise the intellect, without divine influence, is incapable of knowing any truth whatever; it can, however, know without infusion of new light, though not those truths which exceed natural cognition.

8. From the very fact that God causes the natural light in us by conserving it and directing it to seeing, it is manifest that perception of the truth must be ascribed principally to Him, just as the producing of a work of art is ascribed to the artist rather than to the thing produced.

Article 2

Whether the Human Mind Can Arrive at an Idea of God

Objections

1. It seems that in no way can God be known ,by us. For that which in the highest degree of our knowledge remains unknown to us, in no manner is knowable: but in the most perfect degree of our cognition we are not united with God, except as with One who is, as it were, unknown, as Dionysius says (Theologia mystica, chap. 1); therefore God is in no way knowable by us.

2. Anything that is known is known through some other form; but, as Augustine says, God escapes (by transcending) every form of our intellect; therefore in no way is He knowable by us.

3. Between the knower and the thing known must be some kind of proportion, as in the case of any potency and its object; but between our intellect and God there can be no proportion, as there can be none between the infinite and the finite; therefore our intellect can in no way know God.

4. Since potency and act are reduced to the same genus, inasmuch.as they divide all classes of being, no potency can be in act which is outside its own genus: just as the senses are incapable of knowing intelligible substance; but God is outside every genus; therefore He cannot be known by any intellect that is in a genus; but our intellect is of this kind.therefore, etc.

5. If that which stands first is done away with, everything consequent upon it is likewise put aside: but what is first intelligible about a thing is its quiddity; hence that which a thing is, is said to be the proper object of the intellect (III De anima); and what is serves as a medium of demonstrating whether it exists, and all the other conditions of the thing. But concerning God, we are unable to know what He is, as Damascene says. Therefore, we can know nothing of God.

Sed contra

But on the contrary is the saying of Rom. 1:20: “For the invisible things of Him, from the creation of the worla, are clearly seen, being understood by the things that are made: His eternal power also and divinity.”

According to Jer. 9:24: “But let him that glorieth glory in this, that he understandeth and knoweth Me”; but this would be empty glory unless we were able to know Him; therefore we can know God.

Nothing is loved unless it is known, as is evident from Augustine (II De Trinitate); but we are commanded to love God; therefore we are capable of knowing Him, since the impossible is not enjoined by precept.

Response. I answer: It must be said that there is a twofold way in which anything is known. One manner is through its proper form, as the eye sees a stone through the species of the stone. Another way is through some other form similar to it, as a cause is known through the similitude of its effect, just as man is known through the form of his image.

Moreover, through its own form a thing is also known in two ways. One way is the following: when knowledge is through the form which is the thing itself, as with God who eternally knows His own essence, and as an angel knows itself. According to another mode, knowledge is through a form which is other than the thing: either when the form has been abstracted from a thing—in which case the form is more immaterial than the thing itself, as is the form of a stone abstracted from the stone itself— or when the form is impressed on the intellect by a thing, as occurs when the thing is more immaterial than the similitude by which it is known; thus, as Avicenna says, we know intellectual beings through their impression in us.

Therefore, since our intellect has, in our present state of wayfaring, a determined relation to forms abstracted from sensible things (since it is dependent upon phantasms in the same way as sight is upon colors, as is said in III De anima), it cannot know God in this life through that form which is His essence; though it is in this way that He is known by the blessed in heaven.

No similitude, however, of whatever kind impressed by Him upon the human intellect, would suffice to make His essence known, since He infinitely transcends every created form; consequently God cannot be made accessible to the mind through created forms, as Augustine says. Nor, in this present state, can God become known to us even through the species of things which are purely intelligible, which have in a certain way a likeness to Him, because our intellect is connaturally related to phantasms, as has been said. Therefore it remains certain that it is only through the forms of His effects that He is known.

There are, moreover, two kinds of effects: those which adequate the power of a cause, and through such an effect the power of a cause is fully known, and consequently the essence of the cause; and another kind of effect which is not completely equal to its cause. Through this latter kind of effect it is not possible to comprehend the power of the agent, and consequently not its essence either; but regarding the cause it can be known only that it exists. Thus the knowledge of an effect stands as a principle whereby the existence of its cause is known, just as does the quiddity of the cause when it is known through its own form. Now, it is according to this second mode that every effect stands in relation to God; and hence we are not able in this life to attain to any knowledge of Him, except that He is.

Nevertheless, of those knowing that He is, one will know Him more perfectly than another, because a cause is more perfectly understood from its effect the more perfectly the relation of the cause to its effect is apprehended. And in this relation of an effect not reaching in equality to its cause, three things are noted: namely, the progression of the effect from its cause; secondly, the consequent similitude of the effect to its cause; and thirdly, the failure on the part of the effect to attairt to a perfect likeness of its cause. Thus the human mind grows in the knowledge of God, even though it cannot attain to a knowledge of what He is, but only to a knowledge that He is, in three ways.

Thus, in the first place, God is known as His productiveness and efficacy are more perfectly known. Secondly inasmuch as He is known as the Cause of the nobler of His effects, since ihose creatures which display being of a higher mode in their resemblance to Him manifest His eminence more than others. In the third place, He is better recognized as differenhated from all those things which appear in His effects.

Hence, in De divinis nominibus, Dionysius says that God is known inasmuch as He is the cause of all things, by His transcending eminence in comparison to all things, and by denial (of all created imperfection).

Moreover, in the attempt to arrive at some knowledge of God, the human mind is greatly assisted when its natural light is fortified by a new illumination: namely, the light of faith and that of the gifts of wisdom and of understanding, by which the mind is elevated above itself in contemplation, inasmuch as it knows God to be above anything which it naturally apprehends. But because even this new light does not suffice to penetrate to a vision of His essence, it is said to be, in a certain way, turned back upon itself by His excellent light; and this is what is said in Gregory’s gloss regarding the statement in Gen. 32:30 (“I have seen God face to face”): “When the vision of the soul is directed to God, it is reflected back upon itself, overwhelmed by the brilliance of His immensity.”

Answers to objections

1. It is answered: God as an unknown is said to be the terminus of our knowledge in the following respect: that the mind is found to be most perfectly in possession of knowledge of God when it is recognized that His essence is above everything that the mind is capable of apprehending in this life; and thus, although what He is remains unknown, yet it is known that He is.

2. It may be said: From the fact that the divine essence escapes any form of our intellect, evidently it is not possible to know what He is, but only that He exists.

3. It is answered: Proportion is nothing other than the mutual relation of two things associated by something in respect to which they either agree or differ. Now, agreement may be of two kinds.

In one way, things may be associated as belonging to the same genus of quantity or quality, as is the relation of one surface to another or of one number to another inasmuch as one excels the other or is equal to it, or even as heat is related to heat; and according to this mode of relation there is no possible proportion between God and creature, since there is no agreement in any genus.

In another way beings are said to be related when they are associated in a certain order; and in this way there is proportion between matter and form, between the maker and the thing made. This also is the kind of proportion required between knower and knowable, since what is knowable is, in a certain way, the act of the knowing power. Such, too, is the proportion of a creature to God: that of caused to its cause, and of knower to the knowable; but according as the excellence of the Creator transcends the creature, there is no proportion of the creature to the Creator which makes it possible to receive from Him an influx proportionate to His complete power, or to know Him perfectly, even as He perfectly knows Himself.

4. It may be said: The intellect and the intedligible object are of one genus, as potency and act. God, however, although not in the genus of intelligible things, as if comprehended under a genus participating in its nature, nevertheless is related to this genus as its principle. For His effects are not outside every genus of intelligible beings; wherefore even here, He can be known through His effects, and in heaven, through His essence. Moreover, a thing seems to be called “intelligible” more by negation than by, affirmation; for a thing is said to be intelligible inasmuch as it is either immune from matter or separated from it. Hence, negations may be stated in regard to divine things with truth; though affirmations are inadequate in expressing agreement, as Dionysius says (Coel. hier., chap. 2).

5. It may be answered: When a thing is known, not through its own form, but through an effect, the form of that effect takes the place of the form of the thing itself, and therefore from the effect it is possible to know whether the cause exists.

Article 3

Whether God Is the First Object Known by the Mind

Objections

1. It seems that the first object known or perceived by the mind must be God Himself. For, that in which all other things are known and through which we form judgments of what we know from all other things, is the first thing known by us, just as light is known by the eye prior to what is seen by the light; and as principles are understood before conclusions: but all things are known in the First Truth, and through that Truth we judge of all things, as Augustine says in De Trinitate and in De vera religione; therefore the First Truth is first known by us.

2. When there are many ordered causes, the influx of the first cause into the thing caused is prior to that of the second cause, and it is the last to leave the effect, as is said in Liber de causis: but since human knowledge is caused by things, the knowable or the intelligible is the cause of the mind’s intellection; therefore the first intelligible is the first to influence it: but the influence of the intelligible on the mind, as such ‘ is that it be understood; therefore God is the first object known by our intellect, since He is the first intelligible.

3. In all cognition, in which those things that are prior and simpler are first known, what is first and simplest is known first: but in human cognition. those things that are first experienced are things prior to others and simpler, as is evident, since being is that of which first the human mind forms a concept, as Avicenna says; being, moreover, is first among created things; therefore also, God first comes to the knowledge of the human mind, since He is absolutely first and most simple being.

4. That end which is the last in attainment is the first in intention: but God is the last end of the human will, to whom all other ends are ordained; and He is, therefore, the first in intention. But this could not be unless He were known; therefore God must be the first object of kliowledge.

5. That which requires no preliminary preparation in order to be fitted to the need of the workman is the first chosen for his task, rather than that which needs some labor in order to be made ready, just as one making a bench selects wood already cut rather than uncut wood: but sensible things need to be abstracted from matter by the active intellect befctre they can be understood by the possible intellect. God, on the other hand, is by His very nature altogether separate from matter: therefore He is understood by the possible intellect prior to sensible things.

6. Those things that are naturally known, and that cannot be thought of as non-existing, are what first occur to our cognition: but an idea of the existence of God is naturally implanted in all minds, as Damascene says. Neither is it possible to think of God as non-existent, as Anselm states; therefore God is the first being known by us.

Sed contra

On the contrary, according to the Philosopher, everything known by us takes its origin from sense knowledge: but God is absolutely remote from sense experience; therefore He is not first known by us, but is known last.

Again, according to the Philosopher, those things that are posterior, according to nature, are first known as far as we are concerned; and those things which are less knowable in themselves are better known as far as we are concerned. But created things are posterior and less knowable by nature than is God Himself; therefore, by us, He is known after creatures.

Again, what is promised as an ultimate reward does not come first, preceding everything done to deserve it: but knowledge of God is promised to us as the ultimate reward of all cognition and action; therefore God is not the first object known by us.

Response. I answer that it must be said: There are those who declare that the first object known by the human mind even in this life is God Himself, who is first truth and the one through whom all other things are known. But this is evidently false, since to know God through His essence constitutes the beatitude of man; wherefore it would follow that every man would be blessed.

Moreover, since in the divine essence all things said of it are one, no one would err in regard to anything he said concerning God—a thing which from experience is evidently false; furthermore, since things first in the comprehension of the intellect ought to be most certainly known, the intellect would be certain that it knew them; but it is clear that this is not the case in the proposition (as to knowing God).

This position is also repugnant to the authority of Scripture (Exod. 33:20): “Man shall not see Me and live.”

Hence there are others who say that the divine essence is not the first thing known by us in this life, but the influx of its light is, and in this way God is the first object known by us.

But this claim cannot be held; for the first influx of divine light in the mind is the natural light by which the power of intellectual life is constituted. This light, however, is not at first known by the mind; neither by cognition by which is known what this light is, since much investigation is required to know the essence of the intellect; nor by cognition by which is known whether such a light exists; for we do not perceive that we possess intellect, except inasmuch as we perceive that we understand, as is clear from the Philosopher’s words in IX Ethic. For no one knows that he understands anything, save inasmuch as he understands something intelligible. From this it is evident that cognition of an intelligible object-precedes cognition by which one knows that he himself understands, and consequently precedes the cognition by which he knows that he possesses an intellect; and so the influx of the natural light of intelligence cannot be the first thing known by us; and much less can any other kind of influx of light be the first thing known. Therefore it must be said that “the first thing known to man” is a phrase which can be understood in two ways: either according to the order of diverse potencies, or according to the order of objects in some one potency.

According to the first way, since all the knowledge of our intellect is derived from sense experience, what is made known to us by our senses is known prior to what is known by the intellect; and this is the singular, or the sensibleintelligible.

According to the other meaning, that is, according to the order of objects in any one potency, the proper object of each potency is what is first knowable by it. Since, however, in the human intellect there is an active potency and a passive one, the object of the passive potency, namely, the possible intellect, will be that which is in act through the active potency, that is, through the active intellect, since to the passive potency there must correspond that which activates it.

The active intellect, however, does not render intelligible separate forms, which are of themselves intelligible, but those forms which it abstracts from phantasms; and hence forms of this I er kind are those which our intellect knows. And amongese forms, the ones that first come to be abstracted by the intellect hold the place of priority. These, furthermore, are the forms that comprehend more notes—either after the manner of a total universal or after the manner of an integral whole—therefore the more universal things are first known to the intellect; a composite is known before its component parts, and a definition before the parts of the definition.

In this respect there is a certain imitation of the intellect found in the sense powers, which also receive as their objects things which in a certain way are abstracted from matter. For even in the case of the senses, singular things of a more general nature are the first known, as “this body” is known sooner than “this animal.”

Thus it is evident that God and other separate substances cannot in any way be the first objects of our intellection, but are understood from other things, as is said in Rom. 1:20: “For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made.”

Answers to objections

1. It may be said: From the words of Augustine and from other similar sayings, it is not to be understood thai the uncreated truth itself is the proximate principle by which we know and judge of things, but that through the light conferred upon us, which is a similitude of that truth, we have cognition and judgment. Nor would this light have any efficacy except from the First Light: just as in methods of demonstration second principles would have no certitude unless founded upon the truth of first principles. Nevertheless it should not be thought that even this (natural) light is the first thing known by us. For we do not know other things by means of it, as if it were a medium for cognition of the knowable, but because (as agent) it makes other things knowable. Wherefore it could not itself be known unless it were contained among knowable things; even as light could not be seen by the eye unless manifested in color itself.

2. It may be answered: In the case of a plurality of ordered causes, the influx into the ultimate effect is not always of the same nature. Therefore it need not be that the first intelligible so influence our intellect as to be Himself an object of our knowledge; but it is only necessary that as cause He bestow the power of intellection. Or it may be said that although in the order of intelligible things God is first absolutely, yet He is not first in the order of things that are intelligible to us.

3. It may be said: Although those things which are first in the genus of things abstracted by the intellect from phantasms are first known by us, as ens and unum, nevertheless it does not follow that those which are first absolutely (simpliciter), which are not contained in the genus of any proper object, should be classed with the former [i.e., things abstracted from phantasms].

4. Answer is made: Although God is the last end in attainment and first in the intention of the natural appetancy, it is not necessary that He be first in the cognition of the human mind, which is ordained to its end, but first in the mind of the One ordaining it, as is the case in other things which by natural appetancy tend toward their own end. Nevertheless, the end is known from the beginning and intended in a certain general way, inasmuch as the mind desires its own well-being and welfare, which is possible to it only on condition that it (ultimately) possess God.

5. It may be answered: Although a process of abstraction is not required for the understanding of separate substances, they are not intelligible through the light of the active intellect; wherefore they are not the first objects of knowledge as far as our intellect is concerned.

6. It may be said: The existence of God, considered in itself, is a thing knowable in itself, since His essence is His existence; and in this way Anselm stated the matter.

Nevertheless, to us, who do not behold His essence, it is not self-evident that He exists; though cognition of it may be said to be innate inasmuch as it is through principles which are innate in us that we are easily able to perceive that God exists.

Article 4

Whether the Human Mind Is Capable of Arriving at a Knowledge of the Divine Trinity Through Natural Reason

Objections

1. It appears that the human mind is sufficiently capable of attaining to a knowledge of the divine Trinity through natural reason. Whatever belongs to being inasmuch as it is being ought especially to be found in first being: but a trinity does belong to being inasmuch as it is being, since such is found in everything, in this way: that all things have species, mode, and order, as Augustine says; therefore it is possible to know by natural reason that in God there is a Trinity.

2. No perfection can be wanting in God: but three is the number of every perfect thing, as is said in I De coelo et mundo: therefore Trinity must be attributed to God, and thus the conclusion is like that of the previous argument.

3. All inequality is reducible to prior equality, as multitude is reducible to unity: but between God and first created being there is inequality; there must, therefore, be some preceding equality, but this could be no other than that of a plurality; therefore there must be some plurality in the Divine Being.

4. Anything that is equivocal is reducible to what is univocal: but the issuing forth of creatures from God isequivocal; it is needful, therefore, to presume as prior to it a univocal procession, by which God proceeds from God, by reason of which a Trinity of persons ensues.

5. Without companionship, there can be no joy in the possession of any good: but in God there is from all eternity a most joyful possession of good; therefore, He possesses eternal companionship; but this could be no other than the companionship of divine persons, since no creature is eternal. Therefore, it is necessary to suppose a plurality of persons in the Deity.

6. It is possible to know from natural reason that God is intelligent; but from the fact that He is intelligent it follows that He conceives the Word, since this is common to every intelligence; therefore by natural reason it is possible to know of the generation of the Son and, in the same way, of the procession of love (between Father and Son: the Holy Spirit).

7. Richard of St. Victor in his De Trinitate says: “I believe without any doubt that in the case of whatever things are necessary there cannot be wanting reasons to explain them, not only probable arguments, but necessary ones”; but that God is three and one is a necessary truth, since He is eternal; therefore in proof of this there are necessary arguments of reason, and so the conclusion is as the previous one.

8. The Platonists had no knowledge of God except through reason: but they held that there were at least two persons: namely, the Father and the Mind generated by the Father, and this Mind contained the ideas of all things—a truth which we claim in regard to the Son; therefore by natural reason a plurality of persons can be known.

9. The Philosopher at the beginning of De coelo et mundo says: “Through this same number (three) we ourselves are accustomed to call upon God the Creator”; and so the conclusion is the same.

10. In this life we can in no way know what God is but only that He is: but there is a way in which we know that God is three and one, since we know it by faith; therefore this truth does not pertain to a quidditative knowledge of God, but only to an entitative knowledge. But by natural reason we can know God entitatively; therefore it is possible by natural reason to know that God is three and one.

Sed contra

Faith is of things that are not apparent to reason, as is clear from Heb. 11:1; but that God is three and one is an article of faith; therefore reason does not suffice for knowing this.

Again, natural reason has its efficacy from first principles of natural cognition: but that God is three and one cannot be deduced from principles naturally known, for these are derived from sense experience, and in sensible things there is found nothing like to three supposita of one essence; therefore God cannot be known as three and one from reason.

Moreover, according to the words of Ambrose: “It is impossible for anyone to know the secret of generation; the mind fails; the voice is silent; not only mine, but even that of the angels”; therefore natural reason does not suffice for knowledge of divine generation, and consequently for knowledge of the Trinity of persons.

Response. I answer that the truth that God is three and one is altogether a matter of faith; and in no way can it be demonstratively proved. For, although certain reasons can be found (by way of demonstration ad hoc), they are not necessary, or even very probable except to one who believes it. This is evident from the fact that in this life we know God only from His effects, as previous statements have proved. Hence, according to natural cognition, we can know nothing of God except what we can derive concerning Him from viewing the relationship of effects to Him. Thus there are things that designate His causality and His eminence over creatures and that deny in Him any of the imperfections found in effects. The existence of a Trinity of persons, however, cannot be perceived from a consideration of divine causality, since causality is common to the whole Trinity. Nor can it be known from His lacking any imperfection. Therefore in no way can it be demonstratively proved that God is three and one.

Answers to objections

1. It may be said: Those things which are many among created beings are in fact one in God: and therefore, although in every creature there is found a certain kind of trinity, it cannot be necessarily concluded from this that there is such a trinity in God, except logically, and this kind of plurality is not sufficient to prove a distinction of persons.

2. It may be answered: The perfection of the number three is found in God according even to the unity of His essence, not because His essence is subject to numeration, but because in it there is contained virtually the perfection of every number, as is said in the Arithmetica of Boethius.

3. It may be said: Apart from any distinction of persons, there is equality in the Divinity, inasmuch as Its wisdom is equal to Its power. Or it can be said that in regard to equality there are two points of consideration, namely, plurality of supposita, among whom equality exists, and unity of quantity, which is the cause of equality. The reduction of inequality to equality, therefore, does not occur by reason of the plurality of supposita, but by reason of the cause; for just as unity is the cause of equality, so inequality is the cause of plurality. Hence it must be that the cause of equality precedes the cause of inequality, but not that any kind of inequality is preceded by some kind of equality: otherwise it would be necessary in an order of numbers that there should be something before unity and duality, which are unequals; or that in unity itself there should be found plurality.

4. It must be said: Although anything equivocal is reducible to what is univocal, it is not necessary that equivocal generation should be reduced to univocal generation, but that it should be reduced to a generator which is univocal in itself. Now, in natural things we see that equivocal generations are prior to univocal because equivocal causes have an influx extending to the total species, whereas univocal causes have not, their influence extending only to one individual; and thus they are quasi-instruments of equivocal causes, just as inferior bodies are of superior.

5. It is answered: It is not possible for man to have a joyous life without companionship because he has not within himself that which makes him all-sufficient; whereas, for the same reason, animals that are self-sufficient require no association with others for preservation of life, but are solitaries. God, however, is supremely self-sufficient; wherefore, even though there were no distinction of persons, infinite joy would still be His.

6. It may be said: In God, intellect and object of intellect are the same; and therefore, from the fact that He is intelligent, it need not be supposed that in Him there is any concept really distinct from Himself, as is the case with us: Trinity of persons, however, requires real distinction.

7. It may be answered: Understanding of this passage is clarified by that which follows: “Although they (these truths) are of such kind as to escape all our endeavors.” All things that are necessary in themselves, therefore, are either known in themselves or are knowable through other things: yet not in such a way that they are necessarily apparent to us. Therefore we cannot, even as a result of all our industry, discover necessary arguments of reason sufficient to prove all necessary truths.

8. It may be said: The position of the Platonists affords no argument as regards the truth of this matter, even though it appears to do so according to words. For they did not hold that this Mind was of the same essence with God the Father, but that it was another substance proceeding from the first, and separate; and they also supposed that there was a third substance, the Soul-of-the-World, as is evidenced by Macrobius. And because all these separate substances they called “gods,” it came about that they called upon or spoke of three gods, as Augustine says in De civitate Dei (chap. 10); because they did not hold that there was anything like to the Holy Ghost, as there was to the Father and the Son. For the Soulof-the-World is not the nexus of the other two, according to their doctrine, as is the Holy Spirit between the Father and the Son; therefore they are said to have lacked the third sign, that is, knowledge of the Third Person. Or it may be said, as the more common explanation has it, that they knew two persons according to the things appropriated to power and wisdom, but not according to the things proper to them. But goodness, which is appropriated to the Holy Spirit especially, has as its effects things which they did not know.

9. It may be said: Aristotle did not have any intention of saying that God should be worshiped as three in one, but that He was honored by the ancients by the number three in their sacrifices and prayers because of the perfection of three as a number.

10. It may be answered: All things in God are of one, simple essence; but those things that in Him are one, are many in our intellem, and on this account our intellect can apprehend one of these things without the other. Therefore in this life we are able to understand the quiddity of none of these things, but only their existence; and thus it happens that one of them may be known to exist and not another: just as one might know that there is ‘ wisdom in God, but not know that there is also omnipotence; and likewise it is possible, by natural reason to know that God exists, but not that He is a Trinity, and one God.

QUESTION II

Concerning the Manifestation of Knowledge of Divine Truth

Here four questions are proposed:

1. Whether divine truths ought to be treated of by the method of inquiry.

2. Whether there can be any science of divine truths which are founded upon faith.

3. Whether in the science of faith, which is concerning God, it is permissible to employ arguments of the natural philosophers.

4. Whether divine truths ought to be veiled by new and obscure words.

Article 1

Whether Divine Truths Ought to Be Treated of by the Method of Inquiry

Objections

1. It seems that it is not permissible to investigate divine things by the arguments of reason. In Sirach 3:22, it is said: “Seek not the things that are too high for thee”; but divine truths are, in a special way, too high for man, and particularly those truths which are of faith; therefore it is not permissible to inquire into them.

2. Punishment is not inflicted except for some fault; but, as it is said in Prov. 25:27, “He that is a searcher of majesty shall be overwhelmed by glory”; therefore, it is not right to search out those things which pertain to divine majesty.

3. Ambrose says: “Abandon arguments where faith is sought.” But in regard to divine truths, especially those concerned with the Trinity, faith is required; therefore in this matter it is not permissible to inquire into truth by arguments of reason.

4. Ambrose, in speaking of divine generation, says: “Supernal mysteries are not to be scrutinized: one may know that the Son was begotten; but how He was begotten should not be analyzed.” Accordingly, for the same reason it is not permissible to make rational investigation of those truths which pertain to the Trinity.

5. Gregory in his Homily for Easter (chap. 8) says: “Faith has no merit where human reason affords proof” ; but it is wrong to lose the merit of faith; therefore it is not right to investigate matters of faith according to methods of reason.

6. All honor ought to be given to God: but divine mysteries are honored by silence; wherefore Dionysius says at the close of Coel. hier.: “Honoring by silence the hidden truth which is above us”; and with this there agrees what is said in Psalm 64, according to the text of Jerome: “Praise grows silent before You, O God,” that is, silence itself is Your praise, O God; therefore we ought to refrain ourselves in silence from searching into divine truths.

7. No one is moved to infinity, as the Philosopher says in I De Coelo et mundo, because all motion is on account of the attaining of an end [terminus], which is not to be found in infinity; but God is infinitely distant from us. Since, therefore, investigation is a kind of motion of reason toward that which is being searched out, it appears that divine truths ought not to be investigated.

Sed contra

On the other hand, it is said (1 Pet. 3:15): “Being ready always to satisfy everyone that asketh you a reason of that (faith and) hope which is in you”; but this could not be done unless we inquired reasonably into those things which are matters of faith; therefore investigation according to methods of reason into the truths of faith is necessary.

Again as is said in Titus 1:9, it pertains to a bishop that he be capable of exhorting in sound doctrine and of overcoming those contradicting it: but he cannot do this without use of argumentation; therefore one ought to employ the arguments of reason in matters of faith.

Again Augustine says in I De Trinitate: “With the help of God our Lord, we shall begin to discuss according to reason that for which they [our adversaries] seek explanation: that the Trinity is one God.” Therefore man can inquire about the Trinity according to methods of reason.

Also Augustine says in his argument against Felician: “Since without too much disagreement you recognize these two things—since you do not disregard the foregoing argument and the word of authority—I present the matter to follow in spch a way that you yourself may accept it as proof”; that is, I shall make use of arguments from reason and authority; and thus the conclusion is like the previous one.

Response. I answer that it must be said that, since the perfection of man consists in his union with God, it is right that man, by all the means which are in his power and in so far as he is able, mount up to and strive to attain to divine truths, so that his intellect may take delight in contemplation and his reason in the investigation of things of God, according to the saying of Ps. 72:28, “It is good for me to adhere to my God.” Hence also the Philosopher in X Ethic. opposes the saying of those who maintained that man ought not concern himself about divine things, but only about such as are human, saying: “One ought to be wise in regard to man, however, not according to those treating of human affairs alone, as a mortal knowing only mortal things; but, inasmuch as it is fitting for a mortal man to do so, he ought to do all things according to the best of those powers that are in him.”

In a threefold manner, however, it is possible for man to err on this point:

First, by presumption, since one might enter upon such investigation as if he could attain a perfect comprehension, and it is this kind of presumption that is denounced in Job 11:7: “Do you think you can comprehend the steps of God, and find out the Almighty perfectly?” And Hilary says: “Do not involve yourself in the hiddenness and mystery of this inconceivable nativity; do not overwhelm yourself, presuming to comprehend the loftiest of intelligible things, but understand that it is incomprehensible.”

In the second place, error arises if, in matters of faith, reason has precedence of faith and not faith of reason, to the point that one would be willing to believe only what he could know by reason, when the converse ought to be the case: wherefore Hilary says: “While believing [in a spirit of faith], inquire, discuss, carry through your speculation.”

In a third way error results from undertaking an inquiry into divine things which are beyond one’s capacity. Wherefore it is said in Rom. 12:3, “Not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.” All men, indeed, have not been accorded the same measure; wherefore a thing is beyond the capacity of one which is not beyond that of another.

Answers to objections

1. It may be said: Those things are said to be too high for man which exceed his capacity, no those things which are of greater dignity according to nature: for the more man fixes his gaze upon things loftier by na ture, in accordance with his capacity, the more it is to his advantage; but in the consideration of things which in the least exceed his capacity, he easily falls into error. Therefore the gloss on this same passage says: “Heretics are produced in two ways: namely, when men, beyond their proper capacity entering upon inquiry concerning the Creator or creatures fall into errors and depart from the truth.”

2. Answer may be made: To search out is, as it were, to press one’s investigation to the very end; but this would be unlawful and presumptuous if one should so investigate divine truths as though he could attain to complete comprehension as his goal.

3. It is answered: Where faith is sought for, those arguments which are in opposition to faith and those which seek to have precedence over it are cast aside, but not those which in due manner follow it.

4. It may be said: It is not lawful in this world to inquire into divine mysteries in such a way that one would have the intention of comprehending them, as is evident from the words that follow: “It is lawful to know that He was begotten,” etc. For he undertakes an unlawful mode of inquiry who seeks to know what the nature of this nativity is, since in regard to divine things we are able to know what they are not, but not what they are.

5. It may be answered: Human reasoning may be spoken of in two ways: in one way, it may be regarded as demonstrative, forcing the intellect to believe; and this kind of reasoning cannot be possessed in regard to those truths which are of faith; but it is possible to possess this kind of reasoning in refuting those arguments which would destroy faith or assert the impossible. For, although reason cannot demonstrate those things which are of faith, neither can these same truths be demonstratively disproved. Moreover, if this kind of reason could lead ta a proving of those things which are of faith, it would deprive man of the merit of faith, because then assent would not be voluntary, but necessary.

Persuasive reasoning, however, derived from certain likenesses to those things which are set forth by faith does not void the meaning of faith, since it does not make these truths to be apparent, for there can be no resolution of them to those first principles discernable by the intellect. Nor does it take away the merit of faith, because it does not force the intellect to comprehend truth, but assent remains voluntary.

6. It may be said: God is honored by silence, but not in such a way that we may say nothing of Him or make no inquiries about Him, but, inasmuch as we understand that we lack ability to comprehend Him. Wherefore in Sirach 43: 32-34, “Glorify the Lord as much as ever you can, for He will yet far exceed, and His magnificence is wonderful. Blessing the Lord, exalt Him as much as you can: for He is above all praise. When you exalt Him put forth all your strength, and be not weary: for you can never go far enough.”

7. Answer may be made: Since God is infinitely distant from creatures, no creature is so moved unto God as to be made His equal, either in receiving from Him or in knowing Him. Therefore, by reason of the fact that God is infinitely distant from creatures, there is no terminus to the motion of creatures; but every creature is moved to this: that he may be more and more like to God, so far as this is possible, and so also the human mind ought always be moved more and more to a knowledge of God, according to the measure that is proper to it. Therefore Hilary says: “He who in pious spirit undertakes the infinite, even though he can in no wise attain it, nevertheless profits by advancing.”

Article 2

Whether There Can Be Any Science of Divine Truths Which Are Matters of Faith

Objections

1. it appears that there can be no science of those divine truths which are matters of faith. For wisdom is distinguished from science; but wisdom treats of divine truths; therefore science cannot do so.

2. As is said in I Poster., in every science one must suppose a quidditative knowledge of the subject; but in regard to God, it is impossible for us to know in any way what He is, as Damascene says; therefore it is not possible to possess any science of God.

3. It pertains to every science to consider the parts and passive potencies of its subject; but, since God is simple form [absolute act], He has not any parts that can be distinguished, nor in Him can there be any passive potencies; therefore there can be no science about God.

4. In any science, reason precedes assent, for it is demonstration which in the sciences makes one assent to what is knowable; but in regard to those truths which are of faith, the converse ought to prevail, namely, assent on account of faith ought to precede reason, as has been said; therefore, of divine truths, especially of those which are known by faith, there can be no science.

5. Every science proceeds from self-evident principles which every man accepts upon first hearing, or from principles in which he has faith because of those first principles; but the articles of faith which are first principles in matters of faith, are not principles of this same kind, since they are not per se nota nor can they be resolved by demonstration to those that are, as has been said; therefore, there can be no science of divine truths held by faith.

6. Faith is not of those things that are apparent: but science is of things that are apparent, because through science those things that are treated of come to be clearly seen; therefore, concerning divine truths that are held by faith there can be no science.

7. Understanding is the principle of every science, because from the intellection of principles one comes to scientific knowledge of conclusions: but in those things that are of faith, intellection is not the beginning, but the end, for, as is said in Is. 7:9, “If you will not believe, you shall not understand”; therefore there can be no science of divine truths held by faith.

Sed contra

But on the contrary is what Augustine says in XII De Trinitate: “To that science only do I attribute any value by which faith is well served, which leads to, produces, defends, and strengthens happiness”; therefore there is a science of the truths of faith.

Also, Wis. 10:10: “She gave him the science of the saints”, that is, of the truths of faith, because no other science can be here meant except that by which saints are distinguished from sinners, which is the science of faith.

Also the Apostle in speaking of the knowledge of the faithfu says in 1 Cor. 8:7: “But there is not knowledge in everyone,” and thus we come to the same conclusion as before.

Response. I answer that, since the essence of science consists in this, that from things known a knowledge of things previously unknown is derived, and this may occur in relation to divine truths, evidently there can be a science of divine things.

But knowledge of divine truths can be thought of in two ways. In one way, as on our part, such truths are not knowable except from created things, of which we have a knowledge derived from sense experience. In another way, on the part of the nature of these things themselves, they are, in themselves, most knowable; and although they are not known by us according to their essences, they are known by God and by the blessed according to their proper mode; and so science of divine things must be considered in a twofold manner. One is according to our mode of knowledge, in which knowledge of sensible things serves as the principle for coming to a knowledge of divine; and it was in this way that the philosophers handed down a traditional science of divine things, calling first philosophy a divine science. The other mode is according to that of divine things themselves as they are understood in themselves. This is, indeed, a mode of knowledge which we cannot possess perfectly in this life; but there is for us, even in this life, a certain participation and assimilation to such a cognition of divine truth, inasmuch as through the faith which is infused into our souls we adhere to the very First Truth on account of Itself. And as God, since He knows Himself, knows in a way that is His own, that is, by simple intuition, not by discursive thought, so we, from those truths that we possess in adhering to First Truth, come to a knowledge of other truths, according to our own mode of cognition, namely, by proceeding from principles to conclusions. Wherefore, those truths that we hold in the first place by faith are for us, as it were, first principles in this science, and the other truths to which we attain are quasi-conclusions. From this it is evident that this science is of a higher order than that which the philosophers traditionally termed divine, since it proceeds from higher principles.

Answers to objections

1. It may be said: Wisdom is not distinguished from science as opposed to it, but as related to science by adding to it. For wisdom is, indeed, as the Philosopher says in VI Ethic., the head of all the sciences, regulating all others inasmuch as it treats of highest principles: on this account it is also called “the goddess of sciences” in I Metaph.; and much more is this true of that wisdom which is not only about highest principles, but from highest principles. Moreover, the function of wisdom is to order, and therefore this highest science, which orders and rules all others, is called wisdom; just as in mechanical arts we call those men wise who direct others, as the architects: but the name of “science” is also left to others that are inferior, and accordingly science is distinguished from wisdom as a property from a definition (i.e., as properties flow necessarily from an essence, so do the other sciences from wisdom).

2. It may be said: As has been previously declared, since causes are known through their effects, the knowledge of an effect substitutes for the quidditative knowledge of the cause; this is necessarily required in those sciences treating of things that cannot be known through themselves: thus, for us to have a science of divine things, it is not necessary that we first have a quidditative knowledge of God. Or, again, it can be said that what we know God is not, takes the place, in divine science, of a cognition of what He is: for as one thing is distinguished from others by what it is, so God is here known by,that which He is not.

3. It may be answered: In science the parts of a subject are not to be understood only as subjective or integral parts; but the parts of a subject are all those things of which knowledge is required in order to have cognition of the subject, since all things of this sort are not dealt with in a co-science except inasmuch as they are related to the subject. Those also are called passive potencies which can be proved in regard to anything, whether they are negations or relations to other things. And many such things can be proved in regard to God, both from naturally known principles and from principles of faith.

4. It may be answered: In any science whatever there are certain things that serve as principles, and others as conclusions. Hence the reasoning process set forth in the sciences precedes the assent given to a conclusion, but follows upon assent to principles, since it proceeds from them. Now, it is true that the articles of faith are in this science rather principles aian conclusions, but they must be defended against those opposing them, as the Philosopher (IV Metaph.) proves against those denying first principles: for they may be made clearer of understanding by certain similitudes, by inducing results of opposing naturally known principles, but they cannot be proved by demonstrative reasoning.

5. It must be said: Even in those sciences handed down to us by human tradition, there are certain principles in some of them which are not universally known, but which presuppose truths derived from a higher science, just as in subordinate sciences certain things taken from superior sciences are assumed and believed to be true; and truths of this kind are not per se nota except in the higher sciences. This is the case with the articles of faith; for they are principles of that science leading to knowledge of divine things, since those truths which are per se nota in the knowledge which God has of Himself, are presupposed in our science; and He is believed as the one manifesting these truths to us through His messengers, even as the doctor believes from the word of the physicist that there are four elements.

6. Answer is made: The evident truths of a science proceed from the evident truth of principles. Wherefore a science does not make clear the truth of its principles, but makes clear that of its conclusions: and in this same way the science of which we now speak does not make evident the things of which we have faith, but on the basis of them, it makes other things evident with the same certitude as that belonging to their first principles.

7. It may be said: Understanding is always the first principle of any science, but not always the proximate principle; rather, it is often faith which is the proximate principle of a science, as is evident in the case of the subordinate sciences; since their conclusions proceed from faith in truths accepted on the authority of a superior science as from a proximate principle, but from the understanding of scientists in the superior field who have intellectual certitude of these created truths as from their ultimate principle. So likewise the proximate principle of this divine science is faith, but the first principle is the divine intellect to the revelation of which we give the assent of faith; but faith is in us that we may attain to an understanding of those things we believe; in the same way that a scientist in an inferior field, if he should gain knowledge of a higher, would then possess understanding and science of truths which previously were accepted only on faith.

Article 3

Whether in the Science of Faith, Which Is Concerning God, it Is Permissible to Use the Rational Arguments of the Natural Philosophers

Objections

1. It seems that in regard to those truths that are of faith it is not right to employ the rational arguments of the natural philosophers, for, according to 1 Cor. 1:17, “Christ sent me not to baptize, but to preach the gospel: not kisdom of speech”; that is, “in the doctrine of the philosophers,” as the gloss says. And concerning the line (1 Cor. 1:20), “Where is the disputer of this world?” the gloss says: “The disputer is he who searches into the secrets of nature; such men God does not accept as preachers.” And on the line (1 Cor. 2:4), “And my speech and my preaching was not in the persuasive words of human wisdom,” the gloss says: “Although the words were persuasive, they were not so because of human wisdom, as is the word of pseudo-apostles.”

From all these lines it is evident that in matters of faith it is not lawful to employ philosophical reasoning.

2. On that line (Is. 15:1), “Because in the night Ar of Moab is laid waste,” the gloss says: “Ar, that is, the adversary, namely, secular science, which is the adversary of God”; therefore, etc.

3. Ambrose says: “The deepest mysteries of faith are free from the reasonings of the philosophers”; therefore, when a matter of faith is dealt with, the reasonings and words of the philosophers ought not to be used.

4. Jerome relates in a letter to Eustochium that in vision he was beaten, according to divine justice, because he had read the books of Cicero, and that those standing by besought that leniency might be granted on account of his youth, and that afterward the extreme penalty should be exacted if he read again the books of the Gentiles; wherefore, calling upon the name of God, he exclaimed: “If ever I shall possess secular books, if ever I read them, I shall have denied You”; therefore it is not lawful to use them in treating of divine things.

5. In Scripture, secular wisdom is often represented by water, but divine wisdom by wine. Now, according to Is., chap. 1, the innkeepers are upbraided for mixing water with wine; therefore the doctors are blameworthy for their mingling of philosophical doctrine with sacred Scripture.

6. Jerome says, in his gloss on Hosea, chap. 2, “With heretics we ought not to have even names in common.” But heretics use the arguments of philosophers to destroy faith, as is maintained in the gloss on Prov., chap, 7 and Is., chap. 15; therefore Catholics ought not to use such in their discussions.

7. Every science has its proper principles, and thus also sacred doctrine has those that belong to it, namely, the articles of faith; but in other sciences the process is not valid if principles are saken from a different science, but each ought to proceed from its own principles, according to the teaching of the Philosopher (I Poster.); therefore the method is not permissible in sacred doctrine.

8. If the doctrine of anyone is repudiated in any respect, the authority of his teaching will not be valid in proving anything; wherefore Augustine says that, if in sacred doctrine we discover some falsity, the authority of that teaching is destroyed for confirming anything in regard to faith; but sacred doctrine repudiates the doctrine of the philosophers in many ways, because many errors are found among them; therefore their authority has no efficacy in proving anything (regarding sacred doctrine).

Sed contra

But on the contrary, the Apostle (Titus 1: 12) makes use of a verse from the poet Epimenides, saying, “The Cretans are always liars, evil beasts,” etc.; and (1 Cor. 15:33) he employs the words of Menander: “Evil communications corrupt good manners”; and in Acts 17:28 are the words of Aratus, “For we are also his (i.e., God’s) offspring.” Therefore it is licit for other doctors of divine Scripture also to make use of the arguments of the philosophers.

Again, Jerome, in a letter to Magnus, a famous orator of Rome, having enumerated many doctors of Scripture, such as Basil and Gregory, adds: “All these have so intermingled in their books the teachings and the sayings of the philosophers that one knows not which to admire first in them, their secular erudition or their knowledge of the Scriptures.” But this they would not have done had such been illicit or useless.

Also Jerome in a letter to Pammachius about the death of Paula says: you have become enamored of the captive woman, secular wisdom, and captivated by her beauty, cut her hair and her finger nails, cut away the enticement of her tresses and the adornments of her words, bathe her with prophetic niter, and, lying with her, say: ‘His left hand under my head, and his right hand shall embrace me’ (Cant. 8:3), and many children will the captive woman give to you, and from the Moabite, Israelites will be born to you.” Therefore with fruitful results some make use of secular wisdom.

Again Augustine (II De Trinitate) says: “I shall not be without zeal in seeking out knowledge of God, whether through Scripture or creatures”; but knowledge of God through creaturegis given in philosophy; therefore it is not unfitting that in sacred doctrine one should make use of philosophical reasoning.

Again Augustine (Book II, De doctrina Christiana) says: “If the philosophers have by chance uttered truths helpful to our faith, they are not only not to be feared, but rather those truths ought to be taken from them as from unjust possessors and used to our advantage.” Thus the conclusion is as before.

Also on the saying in Dan. 1:8, “But Daniel purposed in his heart,” the gloss says: “If anyone ignorant of mathematics should write in opposition to the mathematicians, or knowing nothing of philosophy should argue against the philosophers, would he not be derided?” But doctors of sacred Scripture must at times argue with philosophers; therefore it is needful that they make use of philosophy.

Response. I answer that it must be said that gifts of grace are added to those of nature in such a way that they do not destroy the latter, but rather perfect them; wherefore also the light of faith, which is gratuitously infused into our minds, does not destroy the natural light of cognition, which is in us by natuise. For although the natural light of the human mind is insufficient to reveal those truths revealed by faith, yet it is impossible that those things which God has manifested to us by faith should be contrary to those which are evident to us by natural knowledge. In this case one would necessarily be false: and since both kinds of truth are from God, God would be the author of error, a thing which is impossible. Rather, since in imperfect things there is found some imitation of the perfect, though the image is deficient, in those things known by natural reason there are certain similitudes of the truths revealed by faith. Now, as sacred doctrine is founded upon the light of faith, so philosophy depends upon the light of natural reason; wherefore it is impossible that philosophical truths are contrary to those that are of faith; but they are deficient as compared to them. Nevertheless they incorporate some similitudes of those higher truths, and some things that are preparatory for them, just as nature is the preamble to grace.

If, however, anything is found in the teachings of the philosophers contrary to faith, this error does not properly belong to philosophy, but is due to an abuse of philosophy owing to the insufficiency of reason. Therefore also it is possible from the principles of philosophy to refute an error of this kind, either by showing it to be altogether impossible, or not to be necessary. For just as those things which are of faith cannot be demonstratively proved, so certain things contrary to them cannot be demonstratively shown to be false, but they can be shown not to be necessary.

Thus, in sacred doctrine we are able to make a threefold use of philosophy:

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.

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.

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.

Nevertheless, in the use of philosophy in sacred Scripture, there can be a twofold error:

In one way, by using doctrines contrary to faith, which are not truths of philosophy, but rather error, or abuse of philosophy, as Origen did.

In another way, by using them in such manner as to include under the measure of philosophy truths of faith, as if one should be willing to believe nothing except what could be held by philosophic reasoning; when, on the contrary, philosophy should be subject to the measure of faith, according to the saying of the Apostle (2 Cor. 10:5), “Bringing into captivity every understanding unto the obedience of Christ.”

Answers to objections

1. It may be said: From all these words it is shown that philosophical doctrine ought not to be used as if it had first place, as if on account of it one believed by faith; nevertheless the fact is not disproved that doctors of sacred learning may employ philosophy, as it were, secondarily. Wherefore, on the saying (1 Cor. 1:19), “I will destroy the wisdom of the wise,” the gloss adds: “This he does not say because the understanding of truth can be worthy of God’s anger, but because the false prudence of those who trusted in their erudition is worthy of reproof.”

Nevertheless, in order that all that is of faith might be attributed not to human power or wisdom but to God, God willed that the primitive preaching of the apostles should be in infirmity and simplicity; though, on the other hand, with the later advent of power and secular wisdom, He manifested by the victory of the faith that the world is subject to God as much by wisdom as by power.

2. It may be said: Secular wisdom is said to be contrary to God in so far as it is an abuse of wisdom (i.e., erroneous) as when heretics abuse it, but not in so far as it is true.

3. It may be answered: The sacred deposit of the truth of faith is said to be free from philosophical doctrine inasmuch as it is not confined by the limits of philosophy.

4. It may be said: Jerome was so influenced by certain books of the Gentiles that he contemned, in a way, sacred Scripture: wherefore he himself says: “If I began to read it while turning over the words of the Prophets in my own mind, their crude expression filled me with distaste.” And no one will deny that such was reprehensible.

5. It may be said: No conclusive argument can be drawn from figurative speech, as the Master (Peter Lombard) says. Dionysius also says in his letter to Titus that symbolic theology has no weight of proof, especially when such interprets no authority. Nevertheless it can be said that When one of two things passes into the nature of another, the product is not considered a mixture except when the nature of both is altered. Wherefore those who use philosophical doctrines in sacred Scripture in such a way as to subject them to the service of faith, do not mix water with wine, but change water into wine.

6. It may be said: Jerome is speaking of those arguments that were invented by heretics to give support to their errors; but such doctrines do not belong to philosophy; rather they lead only to error; and consequently on their account che truths of philosophy ought not be shunned.

7. Answer may be made: Sciences which are ordered to one another are so related that one can use the principles of another, just as posterior sciences can use the principles of prior sciences, whether they are superior or inferior: wherefore metaphysics, which is superior in dignity to all, uses truths that have been proved in other sciences. And in like manner theology—although all other sciences are related to it in the order of generation, as serving it and as preambles to it—can make use of the principles of all the others, even if they are posterior to it in dignity.

8. It may be said: Inasmuch as sacred doctrine makes use of the teachings of philosophy for their own sake, it does not accept them on account of the authority of those who taught them, but on account of the reasonableness of the doctrine; wherefore it accepts truth well said and rejects other things: but when it uses these doctrines to refute certain errors, it uses them inasmuch as their authority is esteemed by those whose refutation is desired, because the testimony of an adversary has in that case greater weight.

Article 4

Whether Divine Truths Ought to Be Concealed by New and Obscure Words

Objections

1. It seems that in the science of faith divine truths ought not to be veiled over by obscurity of words, for it is said in Prov. 14:6, “The learning of the wise is easy.” Therefore these truths ought to be presented without obscurity of words.

2. According to Sirach 4:28, “Hide not thy wisdom in her beauty,” and Prov. 11:26, “He that hideth up corn (the gloss says that preaching is here meant) shall be cursed among the people.” Therefore the words of sacred doctrine ought not to be hidden.

3. The text of Matt. 10:27, “That which I tell you in the dark (gloss, in mystery) speak ye in the light (gloss, openly).” Therefore the obscure truths of faith ought to be made more manifest, rather than hidden by the difficulties of words.

4. The doctors of truths of faith are debtors to wise and unwise, as is evident from Rom. 1:14: therefore they ought so to speak that they may be understood by great and small, that is, without obscurity of words.

5. Wis. 7:13, “Which I have learned without guile, and communicate without envy”; but those who hide do not, communicate; therefore they seem guilty of envy.

6. Augustine in IV De doctrina Christiana says: “Those explaining sacred Scripture ought not to speak in such a way that they themselves need explanation as of the same authority; but in all their sermons they ought to strive primarily and especially to be understood, and to declare these truths with as much clarity as possible so that he would be very dull who would not comprehend them.”

Sed contra

But on the contrary is that which is said in Matt, 7:6, “Give not that which is holy to dogs,” on which the gloss comments: “A hidden thing is more eagerly sought for, a thing concealed appears more worthy of veneration, that which is a long time sought for is held more dear.” Since, therefore, sacred writings ought to be regarded with the greatest veneration, it seems that it is expedient they be discussed with obscurity of speech.

Again, Dionysius (I Eccles. hier.) says: “Do not reveal to another every holy thing in praise of God, except those forms of praise generally ordained; that is, those divine rites by which all the sacraments are surrounded should not be revealed except to those like yourself”; but if they were written in conspicuous words, they would be apparent to all; therefore the secrets of faith are to be concealed by obscuring words.

Also it is said in Luke 8:10, “To you it is given to know the mystery of the kingdom of God” (that is, to have understanding of the Scriptures, as is evident from the gloss); “but to the rest in parables.” Therefore one ought by obscurity in speech conceal”We sacred truths from the multitude.

Response. I answer that the words of a teacher ought to be so moderated that they result to the profit and not to the detriment of the one hearing him. Now, there are certain things which on being heard harm no one, as are the truths which all are held responsible to know: and such ought not to be hidden but openly proposed to all. But there are others which, if openly presented, cause harm in those hearing them; and this can occur for two reasons: in one way, if the secret truths of faith are revealed to infidels who oppose the faith and so come to be derided by them. On this account it is said in Matt. 7:6, “Give not that which is holy to dogs.” And Dionysius (II Coel. hierar.) says, “Listen reverently to these words, to this doctrine given for our instruction by the divinity of divinities, and hide these holy teachings in your minds, shielding them from the unclean multitude so that you may keep them as uniform as possible.”

Secondly, if any subtleties are proposed to uncultivated people, these folk may find in the imperfect comprehension of them matter for error; wherefore, in 1 Cor. 3:1 it is said: “And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little,ones in Christ, I gave you milk to drink, not meat.” And therefore also, on Exod. 21:33, “If a man open a pit,” the gloss of Gregory says: “He who in sacred eloquence now understands lofty things should cover over these sublime truths by silence when in the presence of those who do not comprehend them, lest through some scandal of mind he cause the loss of some little one among the faithful or of an infidel who otherwise might have com