Reply Obj. 2. This doctrine is especially based upon
arguments from authority, inasmuch as its principles are obtained by
revelation: thus we ought to believe on the authority of those to whom the
revelation has been made. Nor does this take away from the dignity of this
doctrine, for although the argument from authority based on human reason is the
weakest, yet the argument from authority based on divine revelation is the
strongest. But sacred doctrine makes use even of human reason, not, indeed, to
prove faith (for thereby the merit of faith would come to an end), but to make
clear other things that are put forward in this doctrine. Since therefore grace
does not destroy nature, but perfects it, natural reason should minister to
faith as the natural bent of the will ministers to charity. Hence the Apostle
says: Bringing into captivity every
understanding unto the obedience of Christ (2 Cor. 10:5). Hence sacred
doctrine makes use also of the authority of philosophers in those questions in
which they were able to know the truth by natural reason, as Paul quotes a
saying of Aratus: As some also of your
own poets said: For we are also His offspring (Acts 17:28). Nevertheless,
sacred doctrine makes use of these authorities as extrinsic and probable
arguments; but properly uses the authority of the canonical Scriptures as an
incontrovertible proof, and the authority of the doctors of the Church as one
that may properly be used, yet merely as probable (Latin: Sed tamen sacra doctrina hujusmodi auctoritatibus utitur
quasi extraneis argumentis, et probabilibus. Auctoritatibus autem canonicae
Scripturae utitur proprie ex necessitate argumentando. Auctoritatibus autem
aliorum doctorum Ecclesiae quasi arguendo ex propriis, sed probabiliter). For our faith rests upon the revelation
made to the apostles and prophets, who wrote the canonical books, and not on
the revelations (if any such there are) made to other doctors. Hence Augustine
says (Epist. ad Hieron. xix. 1): Only those books of Scripture which are
called canonical have I learned to hold in such honor as to believe their
authors have not erred in any way in writing them. But other authors I so read
as not to deem anything in their works to be true, merely on account of their
having so thought and written, whatever may have been their holiness and
learning. (STh.,
I q.1 a.8 ad 2, in Thomas Aquinas, Summa Theologica [trans. Fathers of
the English Dominican Province; London: Burns Oates & Washbourne, n.d.],
Logos Bible Software edition)
