Part I (Prima Pars) Part 1 (1/2)

Summa Theologica.

Part I (Prima Pars).

by Thomas Aquinas.

FIRST ARTICLE [I, Q. 1, Art. 1]

Whether, besides Philosophy, any Further Doctrine Is Required?

Objection 1: It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: ”Seek not the things that are too high for thee”

(Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous.

Obj. 2: Further, knowledge can be concerned only with being, for nothing can be known, save what is true; and all that is, is true. But everything that is, is treated of in philosophical science--even G.o.d Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge.

_On the contrary,_ It is written (2 Tim. 3:16): ”All Scripture inspired of G.o.d is profitable to teach, to reprove, to correct, to instruct in justice.” Now Scripture, inspired of G.o.d, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of G.o.d.

_I answer that,_ It was necessary for man's salvation that there should be a knowledge revealed by G.o.d besides philosophical science built up by human reason. Firstly, indeed, because man is directed to G.o.d, as to an end that surpa.s.ses the grasp of his reason: ”The eye hath not seen, O G.o.d, besides Thee, what things Thou hast prepared for them that wait for Thee” (Isa. 66:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about G.o.d which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about G.o.d such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in G.o.d, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation.

Reply Obj. 1: Although those things which are beyond man's knowledge may not be sought for by man through his reason, nevertheless, once they are revealed by G.o.d, they must be accepted by faith. Hence the sacred text continues, ”For many things are shown to thee above the understanding of man” (Ecclus. 3:25). And in this, the sacred science consists.

Reply Obj. 2: Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e.

abstracting from matter), but the physicist by means of matter itself.

Hence there is no reason why those things which may be learned from philosophical science, so far as they can be known by natural reason, may not also be taught us by another science so far as they fall within revelation. Hence theology included in sacred doctrine differs in kind from that theology which is part of philosophy.

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SECOND ARTICLE [I, Q. 1, Art. 2]

Whether Sacred Doctrine Is a Science?

Objection 1: It seems that sacred doctrine is not a science. For every science proceeds from self-evident principles. But sacred doctrine proceeds from articles of faith which are not self-evident, since their truth is not admitted by all: ”For all men have not faith” (2 Thess. 3:2). Therefore sacred doctrine is not a science.

Obj. 2: Further, no science deals with individual facts. But this sacred science treats of individual facts, such as the deeds of Abraham, Isaac and Jacob and such like. Therefore sacred doctrine is not a science.

_On the contrary,_ Augustine says (De Trin. xiv, 1) ”to this science alone belongs that whereby saving faith is begotten, nourished, protected and strengthened.” But this can be said of no science except sacred doctrine. Therefore sacred doctrine is a science.

_I answer that,_ Sacred doctrine is a science. We must bear in mind that there are two kinds of sciences. There are some which proceed from a principle known by the natural light of intelligence, such as arithmetic and geometry and the like. There are some which proceed from principles known by the light of a higher science: thus the science of perspective proceeds from principles established by geometry, and music from principles established by arithmetic. So it is that sacred doctrine is a science because it proceeds from principles established by the light of a higher science, namely, the science of G.o.d and the blessed. Hence, just as the musician accepts on authority the principles taught him by the mathematician, so sacred science is established on principles revealed by G.o.d.

Reply Obj. 1: The principles of any science are either in themselves self-evident, or reducible to the conclusions of a higher science; and such, as we have said, are the principles of sacred doctrine.

Reply Obj. 2: Individual facts are treated of in sacred doctrine, not because it is concerned with them princ.i.p.ally, but they are introduced rather both as examples to be followed in our lives (as in moral sciences) and in order to establish the authority of those men through whom the divine revelation, on which this sacred scripture or doctrine is based, has come down to us.

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THIRD ARTICLE [I, Q. 1, Art. 3]

Whether Sacred Doctrine Is One Science?

Objection 1: It seems that sacred doctrine is not one science; for according to the Philosopher (Poster. i) ”that science is one which treats only of one cla.s.s of subjects.” But the creator and the creature, both of whom are treated of in sacred doctrine, cannot be grouped together under one cla.s.s of subjects. Therefore sacred doctrine is not one science.

Obj. 2: Further, in sacred doctrine we treat of angels, corporeal creatures and human morality. But these belong to separate philosophical sciences. Therefore sacred doctrine cannot be one science.