affection of evil can touch. Hence reason proves that God is not only true, but the very Truth itself, which cannot deceive or be deceived. Further, it is a clear consequence from this that the human reason obtains for the word of God full belief and authority.
In like manner reason declares that the evangelical doctrine has shone as the light from its very beginning, by signs and miracles which are infallible proofs of infallible truth; and that therefore they who receive the Faith by the Gospel do not act rashly, as if they had 'followed cunningly devised fables,' but, by an obedience that is altogether reasonable, submit their understanding and their judgment to the authority of God.
Further, not less than these things in value is it that reason clearly shows us the truth about the Church instituted by Christ. That Church, as the Vatican Synod decreed—'because of the wonderful way in which it spreads; because of its great holiness and inexhaustible fruitfulness in all places; because of its Catholic unity and invincible stability—is in itself a great and perpetual motive of credibility, and an unanswerable argument for its own Divine legation.'
The foundations, then, having been laid in the most solid way, there is needed, further, a use of philosophy, both perpetual and manifold, in order that Sacred Theology may assume and put on the nature, habit, and character of true science. For in this noblest kind of learning it is above everything necessary that the parts of heavenly doctrine, being many and different, should be gathered together, as it were, into one body. Thus they are united by a union of harmony among themselves, all the parts being fittingly arranged, and derived from their own proper principles. Lastly, all of these parts, and each of them, must be strengthened by unanswerable arguments suited to each case.
Nor must we pass by in silence, or reckon of little account, that fuller knowledge of our belief, and, as far as may be, that clearer understanding of the mysteries of the faith
