it cannot thus argue with him, but can only overthrow his arguments. Likewise sacra Scriptura (or doctrina or sacred science, theology), since it owns no higher science, disputes with him who denies its principles, by argument indeed, if the adversary will concede any of the matters which it accepts through revelation. Thus through Scriptural authorities we dispute against heretics, and adduce one article against those who deny another. But if the adversary will give credence to nothing which is divinely revealed, sacred science has no arguments by which to prove to him the articles of faith, but has only arguments to refute his reasonings against the Faith, should he adduce any. For since faith rests on infallible truth, its contrary cannot be demonstrated: manifestly the proofs which are brought against it are not proofs, but controvertible arguments.
"To argue from authority is most appropriate to this science; for its principles rest on revelation, and it is proper to credit the authority of those to whom the revelation was made. Nor does this derogate from the dignity of this science; for although proof from authority based on human reason may be weak, yet proof from authority based on divine revelation is most effective.
"Yet sacred science also makes use of human reason; not indeed to prove the Faith, because this would take away the merit of believing; but to make manifest other things which may be treated in this science. For since grace does not annul nature, but perfects it, natural reason should serve faith, even as the natural inclination conforms itself to love (caritas). Hence sacred science uses the philosophers also as authority, where they were able to know the truth through natural reason. It uses authorities of this kind as extraneous arguments having probability. But it uses the authorities of the canonical Scriptures arguing from its own premises and with certainty. And it uses the authorities of other doctors of the Church, as arguing upon its own ground, yet only with probability. For our faith rests upon the revelation made to the Apostles and Prophets, who wrote the canonical books; and not upon the revelation, if there was any, made to other doctors."[1]
Mediaeval thought was beset behind and before by the compulsion of its conditions. Its mighty antecedents lived in it, and wrought as moulding forces. Well we know them, two in number, the one, of course, the antique philosophy; the other, again of course, the dogmatic Christian Faith, itself shot through and through with antique metaphysics, in the terms of which it had been formulated. These two,
- ↑ Summa theologiae, i. i., quaestio i. art. 1-8.
