Contra Gentiles, Vol. 4

By Thomas Aquinas and Bro. Smith SGS

The Summa Contra Gentiles is in the unique position of a classic, of which the author's manuscript is still in great part extant. There are two ways of behaving towards Thomas' writings, analogous to several treatments of a church still standing in which the saint might have worshiped. One way is to hand the edifice over to some Society for the Preservation of Ancient Monuments; they will keep it locked to the vulgar, while admitting some occasional connoisseur: they will do their utmost to preserve every stone identically the same that the medieval builder laid. The other is to explore, respond, and remunerate the various avenues expounded upon by such a mind. All his works, which have been ushered into modern speech, along with their conclusions, must be tested by all the subtleties of present-day science—physical, psychological, historical—maintained, wherever maintainable, but altered, where no longer tenable.

• Language: English
• Publisher: Lulu.com
• Release date: Jun 28, 2014
• ISBN: 9781312313422

Thomas Aquinas

Thomas Aquinas was an Italian Dominican friar, philosopher, Catholic priest, and Doctor of the Church. An immensely influential philosopher, theologian, and jurist in the tradition of scholasticism, he is also known within the latter as the Doctor Angelicus, the Doctor Communis, and the Doctor Universalis.

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Contra Gentiles

Koch-032

Aquinas Library

Volume Four

Revelation Insight Publishing Co. © 2014

Behold I stand at the door and knock, if anyone hears my voice and opens the door; I will come in and dine with him, and he with Me.  He who overcomes, I will grant to sit down with Me on My throne, as I also overcame and with My Father on His throne.  " Rev 3: 20-21

All rights reserved.  No part of this book may be reproduced or transmitted in any form or means, electronic or mechanical including photocopying, or by any information storage and retrieval system with permission in writing from Revelation-Insight.

ISBN  #  978-1-312-31342-2

Library of Congress Cataloging Data.

Bisac #  REL067110

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© 2014

Speak

Dear Reader

1 Corinthians 2: 7-15. We speak the hidden mystical wisdom of God, which God ordained before the world unto our Glory, Which none of the princes of this world knew, for had they known it, they would not have crucified the Lord of Glory.  But, as it is written, the eye has not seen, nor ear heard, neither has it entered into the Heart of man to conceive the things which God has prepared for them that Love him.  However, God has revealed them unto us by His Spirit, for the Spirit searches all things, yes, and the deep things of God.  For what man knows the things of a man, save the spirit of a man, which is in him?  Even so, the thing of God knows no man, but the Spirit of God.  Now we have received, not the Spirit of this world, but the Spirit, which is of God; that we might know the things that are freely given us of God.  Which things also we speak, not in your words which man's wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with Spiritual.  However, the natural man receives not the things of the Spirit of God, For they are foolishness unto him, neither can he know them, because they are spiritually discerned.  Nevertheless, he that is spiritual judges or discerns all things.

Contents

Contra Gentiles

Dear Reader

Thomas Aquinas Library Introduction

Aquinas Library Series Forward

Preface

CHAPTER I: Forward

CHAPTER 2: THAT IN GOD THERE ARE GENERATION, PATERNITY, AND FILIATION

CHAPTER 3: THAT THE SON OF GOD IS GOD

CHAPTER 4: THE OPINION OF PHOTINUS CONCERNING THE SON OF GOD: AND ITS REFUTATION

CHAPTER 5: THE OPINION OF SABELLIUS CONCERNING THE SON OF GOD: AND ITS REFUTATION

CHAPTER 6: CONCERNING THE OPINION OF ARIUS ABOUT THE SON OF GOD

CHAPTER 7: REFUTATION OF THE OPINION OF ARIUS

CHAPTER 8: SOLUTION OF THE ARGUMENTS ADDUCED BY ARIUS IN SUPPORT OF HIS VIEW

CHAPTER 9: EXPLANATION OF THE TEXTS QUOTED BY PHOTINUS AND SABELLIUS

CHAPTER 10: ARGUMENTS AGAINST THE DIVINE GENERATION AND PROCESSION

CHAPTER 11: THE MEANING OF GENERATION IN GOD, AND OF THE SCRIPTURAL REFERENCES TO THE SON OF GOD

CHAPTER 12: HOW THE SON OF GOD IS CALLED THE WISDOM OF GOD

CHAPTER 13: THAT THERE IS ONLY ONE SON IN GOD

CHAPTER 14: SOLUTION OF THE FOREGOING OBJECTIONS AGAINST THE DIVINE GENERATION

CHAPTER 15: OF THE HOLY SPIRIT: THAT HE IS IN GOD

CHAPTER 16: REASONS FOR WHICH CERTAIN MEN HAVE DEEMED THE HOLY SPIRIT TO BE A CREATURE

CHAPTER 17: THAT THE HOLY SPIRIT IS TRUE GOD

CHAPTER 18: THAT THE HOLY SPIRIT IS A SUBSISTENT PERSON

CHAPTER 19: THE MEANING OF STATEMENTS THAT ARE MADE ABOUT THE HOLY SPIRIT

CHAPTER 20: OF THE EFFECTS ASCRIBED BY SCRIPTURE TO THE HOLY SPIRIT IN RESPECT OF ALL CREATURES

CHAPTER 21: OF THE EFFECTS ASCRIBED TO THE HOLY SPIRIT, AS REGARDS THE GIFTS BESTOWED BY GOD ON THE RATIONAL CREATURE

CHAPTER 22: OF THE EFFECTS ASCRIBED TO THE HOLY SPIRIT, ACCORDING AS HE MOVES THE CREATURE TO GOD

CHAPTER 23: SOLUTION OF THE ARGUMENTS GIVEN ABOVE, AGAINST THE DIVINITY OF THE HOLY SPIRIT

CHAPTER 24: THAT THE HOLY SPIRIT PROCEEDS FROM THE SON

CHAPTER 25: ARGUMENTS OF THOSE WHO WOULD PROVE THAT THE HOLY SPIRIT PROCEEDS NOT FROM THE SON; AND THEIR SOLUTION

CHAPTER 26: THAT THERE ARE NO MORE THAN THREE PERSONS IN GOD, NAMELY, THE FATHER, THE SON, AND THE HOLY SPIRIT

CHAPTER 27: OF THE INCARNATION OF THE WORD, AS HANDED DOWN IN HOLY SCRIPTURE

CHAPTER 28: THE ERROR OF PHOTINUS ABOUT THE INCARNATION

CHAPTER 29: THE ERROR OF THE MANICHEANS CONCERNING THE INCARNATION

CHAPTER 30: THE ERROR OF VALENTINE ABOUT THE INCARNATION

CHAPTER 31: THE ERROR OF APOLLINARIS CONCERNING CHRIST'S BODY

CHAPTER 32: THE ERROR OF ARIUS AND APOLLINARIS CONCERNING CHRIST'S SOUL

CHAPTER 33: THE ERRORS OF APOLLINARIS, WHO SAID THAT CHRIST HAD NOT A RATIONAL SOUL, AND OF ORIGEN, WHO SAID THAT CHRIST'S SOUL WAS CREATED BEFORE THE WORLD

CHAPTER 34: THE ERROR OF THEODORE OF MOPSUESTIA CONCERNING THE UNION OF THE WORD WITH MAN

CHAPTER 35: AGAINST THE ERROR OF EUTYCHES

CHAPTER 36: THE ERROR OF MACARIUS OF ANTIOCH, WHO SAID THAT THERE WAS ONLY ONE WILL IN CHRIST

CHAPTER 37: REFUTATION OF THOSE WHO MAINTAINED THAT CHRIST'S BODY AND SOUL WERE NOT UNITED TOGETHER

CHAPTER 38: REFUTATION OF THOSE WHO HOLD THAT IN THE PERSON OF CHRIST THERE ARE TWO HYPOSTASES OR SUPPOSITS

CHAPTER 39: THE TEACHING OF THE CATHOLIC CHURCH ON THE INCARNATION OF CHRIST

CHAPTER 40: OBJECTIONS AGAINST FAITH IN THE INCARNATION

CHAPTER 41: HOW WE ARE TO UNDERSTAND THAT THE SON OF GOD WAS INCARNATE

CHAPTER 42: THAT IT WAS MOST BECOMING TO THE WORD OF GOD THAT HE SHOULD TAKE HUMAN NATURE

CHAPTER 43: THAT THE HUMAN NATURE ASSUMED BY THE WORD DID NOT EXIST BEFORE IT WAS ASSUMED, BUT WAS ASSUMED BY THE WORD AT THE MOMENT OF ITS CONCEPTION

CHAPTER 44: THAT THE HUMAN NATURE ASSUMED BY THE WORD WAS PERFECT IN BODY AND SOUL AT THE MOMENT OF CONCEPTION

CHAPTER 46: THAT CHRIST WAS CONCEIVED BY THE HOLY SPIRIT

CHAPTER 47: THAT CHRIST WAS NOT THE SON OF THE HOLY SPIRIT ACCORDING TO THE FLESH

CHAPTER 48: THAT WE MUST NOT SAY THAT CHRIST IS A CREATURE

CHAPTER 49: REPLY TO THE OBJECTIONS GIVEN ABOVE AGAINST THE INCARNATION

CHAPTER 50: THAT ORIGINAL SIN IS TRANSMITTED BY OUR FIRST PARENT TO HIS POSTERITY

CHAPTER 52: REPLY TO THE ABOVE ARGUMENTS

CHAPTER 53: ARGUMENTS THAT WOULD SEEM TO SHOW THAT IT WAS NOT FITTING THAT GOD SHOULD BE INCARNATE

CHAPTER 54: THAT IT WAS FITTING FOR GOD TO BE INCARNATE

CHAPTER 55: REPLY TO THE ARGUMENTS GIVEN ABOVE AGAINST THE FITTINGNESS OF THE INCARNATION

CHAPTER 56: OF THE NECESSITY OF THE SACRAMENTS

CHAPTER 57: OF THE DIFFERENCE  BETWEEN  THE SACRAMENTS OF THE OLD AND OF THE NEW LAW

CHAPTER 58: THE NUMBER OF THE SACRAMENTS OF THE NEW LAW

CHAPTER 59: BAPTISM

CHAPTER 60: CONFIRMATION

CHAPTER 61: THE EUCHARIST

CHAPTER 62: THE ERROR OF UNBELIEVERS CONCERNING THE SACRAMENT OF THE EUCHARIST

CHAPTER 63: SOLUTION OF THE FOREGOING DIFFICULTIES: AND FIRST WITH REGARD TO THE CHANGING OF THE BREAD INTO CHRIST'S BODY

CHAPTER 64: SOLUTION OF THE DIFFICULTIES AS REGARDS PLACE

CHAPTER 65: SOLUTION OF THE OBJECTIONS ON THE PART OF THE ACCIDENTS

CHAPTER 66: SOLUTION OF THE OBJECTIONS ON THE PART OF ACTION AND PASSION

CHAPTER 67: SOLUTION OF THE OBJECTIONS IN REGARD TO BREAKING OF THE HOST

CHAPTER 68: EXPLANATION OF THE PASSAGE QUOTED ABOVE

CHAPTER 69: WHAT KIND OF BREAD AND WINE SHOULD BE USED IN THIS SACRAMENT

CHAPTER 70: THE SACRAMENT OF PENANCE: AND FIRST, THAT IT IS POSSIBLE FOR A MAN TO SIN AFTER RECEIVING SACRAMENTAL GRACE

CHAPTER 71: THAT A MAN WHO HAS SINNED AFTER RECEIVING THE GRACE OF THE SACRAMENT CAN RETURN TO GRACE

CHAPTER 72: THE NECESSITY OF PENANCE AND OF ITS PARTS

CHAPTER 73: THE SACRAMENT OF EXTREME UNCTION

CHAPTER 74: THE SACRAMENT OF ORDER

CHAPTER 75: THE DIFFERENT KINDS OF ORDER

CHAPTER 76: OF THE EPISCOPAL DIGNITY: AND THAT ONE BISHOP IS OVER ALL

CHAPTER 77: THAT THE SACRAMENTS CAN BE DISPENSED BY WICKED MINISTERS

CHAPTER 78: THE SACRAMENT OF MATRIMONY

CHAPTER 79: THAT OUR BODIES WILL RISE AGAIN THROUGH CHRIST

CHAPTER 80: OBJECTIONS AGAINST THE RESURRECTION

CHAPTER 81: SOLUTION OF THE FOREGOING OBJECTIONS

CHAPTER 82: THAT MAN WILL RISE AGAIN IMMORTAL

CHAPTER 83: THAT AFTER THE RESURRECTION THERE WILL BE NO USE OF FOOD OR VENERY

CHAPTER 84: THAT THE BODIES OF THOSE WHO RISE AGAIN WILL HAVE THE SAME NATURE AS BEFORE

CHAPTER 85: THAT THE BODIES OF THOSE WHO RISE AGAIN WILL HAVE A DIFFERENT DISPOSITION FROM THAT WHICH THEY HAD BEFORE

CHAPTER 86: THE QUALITY OF GLORIFIED BODIES

CHAPTER 87: THE PLACE OF THE GLORIFIED BODIES

CHAPTER 88: THE SEX AND AGE OF THOSE WHO WILL RISE AGAIN

CHAPTER 90: HOW INCORPOREAL SUBSTANCES CAN SUFFER FROM A MATERIAL FIRE

CHAPTER 91: THAT THE SOUL WILL RECEIVE ITS PUNISHMENT OR REWARD, AS SOON AS IT DEPARTS FROM THE BODY

CHAPTER 92: THAT IMMEDIATELY AFTER DEATH THE SOULS OF THE JUST HAVE THEIR WILL FIXED UNCHANGEABLY ON THE GOOD

CHAPTER 93: THAT THE SOULS OF THE WICKED AFTER DEATH HAVE THEIR WILL FIXED UNCHANGEABLY ON EVIL

CHAPTER 94: THE UNCHANGEABLENESS OF WILL OF THE SOULS IN PURGATORY

CHAPTER 95: THE COMMON CAUSE OF THIS UNCHANGEABLENESS IN ALL SOULS AFTER THEIR DEPARTURE FROM THE BODY

CHAPTER 96: THE LAST JUDGEMENT

CHAPTER 97: THE STATE OF THE WORLD AFTER THE JUDGEMENT

End Notes:

Thomas Aquinas Library Introduction

These are designed and presented to accent a fine library of the essentials required for further in-depth investigation of this genre.

The focus of this series is to provide today's reader with the essentials of background and investigative writings that are a part of our Christian heritage. The selected written works are a culmination of screening the best of this genre from the numerous documents, which are available. We selected these works based on a number of factors. The greatest impact upon the body of Christ, their insight into the genre and their related impact on other writers, and the feasibility of this text to be used as a guide, in a standalone application. They are the primary indicators used, coupled with other factors in making our selection.

Each text in this series is a premier stand-alone text in this genre. The intended corpus of works pooled together makes for a reference library rivaling that of some great monastery or university library on this subject. These are re-edited for today’s reader. These writings are not abridged, they are the complete text, completely redone in grammar, syntax, verbiage, and other literary components to ensure the spirit of these works is not lost in these important changes.

For many of these texts, this is the first time they are available in this format and to these standards. These are not  scholarly reference work editions. For that purpose, there are other publications available. This series is intended for those who have a fundamental familiarity with the subject, and some of the writers. The intent is to address the needs of the readers who are journeying forward on their quest in union with God.

There are other selections to be added as certain texts are processed. Please look forward to these great works in print, audio, and E-book formats at your local bookstore, although us directly.

Staff at Revelation - Insight

Aquinas Library Series Forward

The staff at Revelation-Insight presents this series.  The objective of this particular series is to provide the focused reader, student, and others who have a need to go beyond the fundamental basics and achieve something more.  This series was designed to provide you with the necessary tools by Thomas Aquinas to have a ready answer to foundational subject matter and answers to key and essential portions of various philosophical and theological works.

These tools will come in the form of apologies, historical references, systematic theology, and various dissertations. This particular work, which is more than an overview of the accumulative life’s effort and its varied formularies; it is an insightful guide.  Presenting you with the essential and fundamental key elements required in answering a bevy of questions and perhaps summarizing the information with a need for a deeper explanation.

Throughout this series, there will be additions, which could be considered not simply a reference work but much more, and indeed that is our aim.  By, providing you with much more than you intended upon receiving and yet not to the point of becoming overwhelmed.  This is our pledge to you the consumer, to always bring to you in a palatable formula and format. To the student, a ready reference, to the reader, to educate through pertinent information, and to the educator an essential reference tool for all avenues and venues.  This is what we inspire you to become for you the consumer. Many times libraries have bits and pieces spread across numerous volumes, requiring numerous hours to comb through.  This series is designed and produced to provide you with the correct and proper information you need to come to grasp and obtain a sure foundation in your understanding of your history belief events, leading up to its current formulary. Since history is what it is, and the facts remain self-evident, in this series, we will not subscribe nor slant our presentations, following particular denominations.  We will present these as straightforward as numbers are in a math equation.  The rational is the numbers and the equation is what it is.  There is no need to interpret.  There is only one way to solve, one way to proceed, and only one correct answer to grasp.

Preface

There are two ways of behaving towards Thomas' writings, analogous to two several treatments of a church still standing, in which the saint might have worshiped. One way is to hand the edifice over to some Society for the Preservation of Ancient Monuments; they will keep it locked to the vulgar while admitting some occasional connoisseur: they will do their utmost to preserve every stone identically the same that the medieval builder laid. Also, the ‘Opera Omnia’ of Thomas, handsomely bound, may fill a library shelf, from which a volume is occasionally taken down for the sole purpose of knowing what St Thomas said and no more. Another thirteenth-century church may stand, a parish church still, in daily use; an ancient monument, and something besides; a present-day house of prayer, meeting the needs of a twentieth-century congregation; and for that purpose refitted, repainted, restored, repaired, and modernized; having had that done to it which its medieval architects would have done, had they lived in our time. Nothing is more remarkable in our old English churches than the sturdy self-confidence, and the good taste also lasting for some centuries, with which each successive age has superimposed its own style upon the architecture of its predecessors.

If Thomas's works are to serve modern uses, they must pass from their old Latinity into modern speech: their conclusions must be tested by all the subtlety of present-day science, physical, psychological, and historical; maintained, wherever maintainable, but altered, where tenable no longer. Thus, only can Thomas keep his place as a living teacher of mankind.

For the history of the Contra Gentiles, 1 & 2 refer the reader to the folio edition printed at the Propaganda Press in 1878 cura et studio Petri Antonii Uccellii, pp. 13-30. Thomas Aquinas (1225-1274) came to the University of Paris in 1245, and there for three years heard the lectures of Albert's Magus, taking his Bachelor’s degree in 1248. He returned to the University in 1253, took his Master's degree in 1257, and thereupon lectured in theology for two or three years, leaving the University in 1259 or 1260. He wrote the Summa contra Gentiles in Italy, under the pontificate of Urban IV (1261-1264), at the request of Raymund of Penna-fort. He went for the third time to the University of Paris in 1269, finally returning to Italy in 1271. Although the Summa Contra Gentiles was written in Italy, there is reason to believe that the substance of it was gathered during his second residence at Paris, and formed the staple of his lectures in the University. The more celebrated Summa Theological was a later work.

The Summa Contra Gentiles is in the unique position of a classic of which the author's manuscript is still in great part extant. It is now in the Vatican Library. The manuscript consists of strips of parchment, of various shades of color, contained in an old parchment cover to which they were originally stitched. The writing is in double columns, minute and difficult to decipher, abounding in abbreviations, often passing into a kind of shorthand. Through many passages a line is drawn in sign of erasure: but these remain not less legible than the rest, and are printed as foot notes in the Propaganda edition: they do not appear in the present translation. To my mind, these erasures furnish the best proof of the authenticity of the autograph, which is questioned by S. E. Fretta, editor of Divi Thomas Opera Omni (Viv¨s, Paris, 1874), vol. 12, preface 4-6. An inscription on the cover states that the manuscript is the autograph of St Thomas and that it was brought from Naples to the Dominican convent at Bergamo in 1354: from which its name of the ˜Bergamo autographa Many leaves were lost in the sack of the convent by the armies of the first French Revolution; and the whole of Book 4 is missing.

The frequent erasures of Thomas, himself, lent some countenance to the omissions of his translator. Re-reading his manuscript in the twentieth century, Thomas would have been not less ready than he showed himself in the thirteenth century to fulfill the Horatian precept, ‘saepe stylus vertas.’

N.B. – In the footnotes, D. refers to the Didot edition of the Greek author

CHAPTER I: Forward

Behold, these things are said in part, of his ways: and seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness? ¹

FOR as much as the human intellect acquires knowledge in a manner conformable with its nature, it cannot by itself arrive at an intuitive knowledge of the divine substance in itself, since the latter infinitely transcends the whole range of things sensible, nay all other beings whatsoever.

Nevertheless, seeing that man's perfect good consists in his knowing God in some way, lest so noble a creature should seem to be utterly void of purpose, through being unable to obtain its own end, man has been given the means of rising to the knowledge of God. For, since all the perfections of things come down from God the summit of all perfection, man begins from the lowest things and rising by degrees advances to the knowledge of God: thus too, in corporeal movements, the way down is the same as the way up, and they differ only as regards their beginning and end.

Now this descent of perfections from God presents a twofold aspect. In the first place, we look at it from the viewpoint of the origin of things: since divine wisdom, that there might be perfection in things, established a certain order among them, so that the universe might be made up of the highest as well as the lowest things. The second aspect is that of the things considered in themselves; for, since causes rank higher than effects, the things caused first fall short of the first cause, namely God, while they transcend their own effects, and so on until we come to those things that are caused last. What is more because in God, the summit of all things, there is found the most perfect unity; and since the more a thing is one, the greater its power and worth, it follows that the further we recede from the first principle, the more we find things to be diversified and varied. Consequently, the things that proceed from God must necessarily derive unity from their principle, and multiplicity from the ends to which they are ordained. Accordingly, from the diversity of things we consider the diversity of ways, as beginning from one principle and terminating in different things.

This is the reason our intellect is able to mount by these ways to the knowledge of God; yet by reason of the weakness of our intellect, we are unable to know perfectly the very ways themselves. Because, as our senses, wherein our knowledge begins, are directed to exterior accidents, such as color, smell, and the like, which are by themselves sensible, the intellect is scarcely able through such similar externals to arrive at the knowledge of what lies within, even in those things whose accidents it grasps perfectly through the senses. Much less, therefore, will it be able to succeed in comprehending the nature of those things, of whose accidents but few can be grasped by the senses, and still less the nature of those things whose accidents cannot be grasped, although it may be partly gathered from certain effects that fall short of those things. However, even though the very natures of things were known to us, nevertheless their order, in so much as by divine providence they are both referred one to another and directed to their end, could be but little known to us since we cannot succeed in knowing the purpose of divine providence.

This is the reason, if the ways themselves are known by us but imperfectly, how can they serve us as a means of obtaining perfect knowledge of their principle, which transcends them out of all proportion? Even if we knew those same ways perfectly, not yet should we have perfect knowledge of their principle.

Since then it was but a meager knowledge of God that man was able to obtain in the above ways by a kind of intellectual insight, God of His overflowing goodness, in order that man's knowledge of Him might have greater stability, revealed to man certain things about Himself which surpass the human intelligence. In this revelation, a certain order is observed, in keeping with human nature, so that the imperfect leads to the perfect, as happens in other things subject to movement.

Accordingly, at first, these things are revealed to man, yet so that he understands them not, but merely believes them as things heard by him, because his intellect, in this state of life in which it is connected with sensibles, is utterly unable to rise so as to behold such things as transcend all proportion to the senses: but, when freed from this connection with the senses, then it will be raised so as to behold the things revealed.

Hence, man's knowledge of divine things is threefold.

a)The first is when man, by the natural light of reason, rises through creatures to the knowledge of God.

b)The second is when the divine truth, which surpasses human intelligence, comes down to us by revelation, yet not as shown to him that he may see it, but as expressed in words so that he may hear it.

c)The third is when the human mind is raised to the perfect intuition of things revealed.

This threefold knowledge is indicated by the words of Job quoted above. The words, These things are said in part of his ways refer to the knowledge in which our intellect rises to the knowledge of God by the way of creatures. In addition, because we know these ways but imperfectly, he rightly adds in part: since we know in part, as the Apostle says. ² The words that follow, what is more seeing we have heard scarce a little drop of his word, refer to the second knowledge, wherein divine things are revealed to our belief by way of speech: because faith, as it is said, is by hearing, and hearing is by the word of Christ, ³ of which it is also said: Sanctify them in truth. Your word is truth.⁴ This is why, since the revealed truth in divine things is offered not to our sight but to our belief, he rightly says we have heard. What is more, whereas this imperfect knowledge flows from that perfect knowledge whereby the divine truth is seen in itself when revealed to us by God by means of the angels who see the face of the Father, the expression drop is appropriate: hence it is said: In that day the mountains shall drop down sweetness. ⁵ However, since not all the mysteries which the angels and blessed know through seeing them in the first truth, are revealed to us, but only a certain few, he says pointedly a little. For it is said: Who shall magnify him as he is from the beginning? There are many things hidden from us, that are greater than these: for we have seen but a few of his works.⁶ Again the Lord said to his disciples: I have yet many things to say to you: but you cannot bear them now. ⁷ Moreover, these few things that are revealed to us are proposed to us figuratively and obscurely so that only the studious can succeed in understanding them, while others revere them as things occult, and so that unbelievers are unable to deride them. Hence,  the Apostle says: We see now through a glass in a dark manner; this is the reason Job adds significantly the word scarce, to indicate difficulty. ⁸ When he goes on to say, Who shall be able to behold the thunder of his greatness? He is referring to the third knowledge, whereby the first truth shall be known as an object not of belief but of vision, for we shall see him as he is, ⁹ this is the reason he says behold. Nor shall a small portion of the divine mysteries be perceived, but the divine majesty itself shall be seen, and the entire perfection of good things: hence, the Lord said to Moses: I will show you all good; this is the reason he says rightly greatness.¹⁰ Nor will the truth be revealed to man obscurely, but made clearly manifest: this is the reason our Lord said to His disciples: The hour comes when I will no more speak to you in proverbs but will show you plainly of the Father; ¹¹hence the word thunder is significant as indicating manifestation.

Now the passage quoted is suitable to our purpose: because hitherto we have spoken of divine things, in as much as natural reason is able to arrive at the knowledge of them through creatures; imperfectly however, and as far as its own capacity allows, so that we can say with Job: Behold, these things are said in part, of his ways.

It remains then for us to speak of those things that God has proposed to us to be believed, and which surpass the human intelligence. In what manner we are to proceed in this matter we are taught by the words quoted above. For seeing that we scarce hear the truth in the words of Holy Scriptures, coming down to us like a little drop, and since, in this state of life, no man is able to behold the thunder of His greatness, we must proceed in such sort that the things delivered to us in the words of Holy Scriptures shall serve as principles. Thus, we shall endeavor, in some fashion, to grasp what is delivered to us in a hidden manner by the previously discussed words, and to defend them from the attacks of unbelievers; yet so as not to presume that we understand them perfectly. For such things are to be proved by the authority of Holy Scriptures, and not by natural reason: and yet we must show that they are not opposed to natural reason, so as to defend them from the attacks of unbelievers. This manner of procedure has in fact already been decided on at the outset of this work. In addition, since natural reason rises to the knowledge of God through creatures, while on the other hand, the knowledge of God by faith comes down to us by divine revelation, and since the way of ascent is the same as that of descent, we must needs proceed by the same way in those things above reason which are an object of faith, as that which we followed hitherto in those matters concerning God which we investigated by reason.

Accordingly, we shall treat in the first place of those things concerning God, which are above reason and are proposed to our belief, such as belief in the Trinity. ¹²

Secondly, we shall treat of those things above reason that have been done by God, such as the work of the Incarnation and things that follow in sequence thereto. ¹³

Thirdly, we shall treat of those things above reason to which we look forward in man's last end, such as the resurrection and glory of the body, the eternal happiness of souls, and matters connected therewith.¹⁴

---

CHAPTER 2: THAT IN GOD THERE ARE GENERATION, PATERNITY, AND FILIATION

LET US then commence our treatise with the mystery of divine generation, and lay down first of all what we must hold according to the teaching of Holy Scriptures: after which we shall put forward the arguments set up by unbelievers in opposition to the truth of faith; by answering which we shall ensure the purpose of this treatise.

Accordingly, Holy Scriptures deliver to us the names of paternity and filiation in God, when it declares Jesus Christ to be the Son of God, and this occurs very often in the New Testament. For it is said: No one knows the Son, but the Father: neither does anyone know the Father but the Son.¹⁵ Again Mark begins his gospel with the words: The beginning of the Gospel of Jesus Christ, Son of God: and John the Evangelist says this frequently: ¹⁶ for it is said: The Father loves the Son, and he has given all things into his hand, and (5: 21): As the Father raises up the dead and gives life; so also the Son gives life to whom he will. ¹⁷Again the Apostle Paul frequently makes use of similar expressions: thus he says: Separated unto the gospel of God, which he had promised before by his prophets in the Holy Scripture, concerning his Son, ¹⁸ and God who at sundry times and in divers manners spoke in times past to the fathers, last of all in these days has spoken to us by his Son. ¹⁹ This is also expressed, albeit less frequently, in the writings of the Old Testament, for it is written: What is his name, and what is the name of his Son if you know?²⁰ Also, we read, The Lord has said to me: You are my son,²¹ and again He shall cry out to me: You are my father. ²² What is more, though some would twist the last two passages into a different meaning, so that the words The Lord has said to me: You are my son be referred to David himself; and the words He shall cry out to me: You are my father be ascribed to Solomon, the context in each passage shows the case to be wholly otherwise. For neither are the succeeding words applicable to David, This day have I begotten you, nor again the words that follow, I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession, since his kingdom did not extend to the utmost parts of the earth, as attested by the story of the Books of Kings. Nor again can the words He shall cry out to me: You are my father be applied to Solomon since the text goes on in verse 30: I will make his seed to endure forevermore, and his throne as the days of heaven. Hence, we are given to understand that since in the passages quoted certain things may apply to David and Solomon, and some things not at all, these words are said of David and Solomon, according to the custom of Scripture, as figures of someone else in whom the whole passage is fulfilled.

What is more, seeing that the names Father and Son are consequent to some sort of generation, Scripture has not failed to mention the name of the divine generation. For in the psalm, as we have remarked, we read: This day have I begotten you, and it is also written: The depths were not as yet, and I was already conceived . . . before the hills I was brought forth, or, according to another reading. ²³ Before the hills, the Lord begot me. It is also said: Shall I not that make others to bring forth children, myself bring forth, said the Lord. Shall I that give generation to others, be barren? said the Lord your God.²⁴ In addition, though one might say that this should be referred to the multiplication of the children of Israel after their return from captivity into their own land, seeing that it was said before in verse 8: Sion has been in labor and has brought forth her children, yet this does not conflict with our purpose. For in whatever sense the text is taken, the argument that is quoted as urged by God remains firm and stable, namely, that if He gives generation to others, He himself should not be barren. Nor would it be becoming that He who makes others to beget in reality, Himself should beget, not really, but figuratively; since a thing should be more excellent in the cause than in the effect, as we have proved above.²⁵ Moreover, it is said: We have seen his glory, the glory as it were of the only begotten of the Father, ²⁶ and again in verse 18,  The only-begotten Son, who is in the bosom of the Father, he has declared him. Again, Paul says: When he brings in the first-begotten into the world, he said: Let all the angels of God adore him. ²⁷

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CHAPTER 3: THAT THE SON OF GOD IS GOD

WE must also observe that Holy Scriptures employs the previously discussed expressions to denote the creation of things: for it is said: Who is the father of rain? or who begot the drops of dew? Out of whose womb came the ice? What is more the frost from heaven, who has gendered it?²⁸ Lest, therefore, the words paternity, filiation, and generation should convey nothing but the idea of the efficacy of the creation, the authority of Scripture does not omit to declare the Godhead of Him whom it describes as son and begotten so that the previously discussed generation denotes something more than creation. For it is said: In the beginning was the Word, and the Word was with God, and the Word was God. ²⁹ What is more, the name Word designates the Son is shown from what follows, for