ccore/rhetoric-saint-thomas-aquinas · Datasets at Hugging Face

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Response: 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 God 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 God.

Reply Objection 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 Objection 2: Individual facts are treated of in sacred
doctrine, not because it is concerned with them principally, 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.
_______________________

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 class of subjects." But the creator and the
creature, both of whom are treated of in sacred doctrine, cannot be
grouped together under one class of subjects. Therefore sacred
doctrine is not one science.

Objection 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.

Contrary: Holy Scripture speaks of it as one science: "Wisdom
gave him the knowledge [scientiam] of holy things" (Wis. 10:10).

Response: Sacred doctrine is one science. The unity of a faculty
or habit is to be gauged by its object, not indeed, in its material
aspect, but as regards the precise formality under which it is an
object. For example, man, ass, stone agree in the one precise
formality of being colored; and color is the formal object of sight.
Therefore, because Sacred Scripture considers things precisely under
the formality of being divinely revealed, whatever has been divinely
revealed possesses the one precise formality of the object of this
science; and therefore is included under sacred doctrine as under one
science.

Reply Objection 1: Sacred doctrine does not treat of God and
creatures equally, but of God primarily, and of creatures only so far
as they are referable to God as their beginning or end. Hence the
unity of this science is not impaired.

Reply Objection 2: Nothing prevents inferior faculties or habits
from being differentiated by something which falls under a higher
faculty or habit as well; because the higher faculty or habit regards
the object in its more universal formality, as the object of the
_common sense_ is whatever affects the senses, including, therefore,
whatever is visible or audible. Hence the _common sense,_ although one
faculty, extends to all the objects of the five senses. Similarly,
objects which are the subject-matter of different philosophical
sciences can yet be treated of by this one single sacred science under
one aspect precisely so far as they can be included in revelation. So
that in this way, sacred doctrine bears, as it were, the stamp of the
divine science which is one and simple, yet extends to everything.
_______________________

FOURTH ARTICLE [I, Q. 1, Art. 4]

Whether Sacred Doctrine Is a Practical Science?

Objection 1: It seems that sacred doctrine is a practical science; for
a practical science is that which ends in action according to the
Philosopher (Metaph. ii). But sacred doctrine is ordained to action:
"Be ye doers of the word, and not hearers only" (James 1:22).
Therefore sacred doctrine is a practical science.

Objection 2: Further, sacred doctrine is divided into the Old and the
New Law. But law implies a moral science which is a practical science.
Therefore sacred doctrine is a practical science.

Contrary: Every practical science is concerned with human
operations; as moral science is concerned with human acts, and
architecture with buildings. But sacred doctrine is chiefly concerned
with God, whose handiwork is especially man. Therefore it is not a
practical but a speculative science.

Response: Sacred doctrine, being one, extends to things which
belong to different philosophical sciences because it considers in
each the same formal aspect, namely, so far as they can be known
through divine revelation. Hence, although among the philosophical
sciences one is speculative and another practical, nevertheless sacred

Response: 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 God 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 God.

Reply Objection 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 Objection 2: Individual facts are treated of in sacred

doctrine, not because it is concerned with them principally, 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.

_______________________

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 class of subjects." But the creator and the

creature, both of whom are treated of in sacred doctrine, cannot be

grouped together under one class of subjects. Therefore sacred

doctrine is not one science.

Objection 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.

Contrary: Holy Scripture speaks of it as one science: "Wisdom

gave him the knowledge [scientiam] of holy things" (Wis. 10:10).

Response: Sacred doctrine is one science. The unity of a faculty

or habit is to be gauged by its object, not indeed, in its material

aspect, but as regards the precise formality under which it is an

object. For example, man, ass, stone agree in the one precise

formality of being colored; and color is the formal object of sight.

Therefore, because Sacred Scripture considers things precisely under

the formality of being divinely revealed, whatever has been divinely

revealed possesses the one precise formality of the object of this

science; and therefore is included under sacred doctrine as under one

science.

Reply Objection 1: Sacred doctrine does not treat of God and

creatures equally, but of God primarily, and of creatures only so far

as they are referable to God as their beginning or end. Hence the

unity of this science is not impaired.

Reply Objection 2: Nothing prevents inferior faculties or habits

from being differentiated by something which falls under a higher

faculty or habit as well; because the higher faculty or habit regards

the object in its more universal formality, as the object of the

_common sense_ is whatever affects the senses, including, therefore,

whatever is visible or audible. Hence the _common sense,_ although one

faculty, extends to all the objects of the five senses. Similarly,

objects which are the subject-matter of different philosophical

sciences can yet be treated of by this one single sacred science under

one aspect precisely so far as they can be included in revelation. So

that in this way, sacred doctrine bears, as it were, the stamp of the

divine science which is one and simple, yet extends to everything.

_______________________

FOURTH ARTICLE [I, Q. 1, Art. 4]

Whether Sacred Doctrine Is a Practical Science?

Objection 1: It seems that sacred doctrine is a practical science; for

a practical science is that which ends in action according to the

Philosopher (Metaph. ii). But sacred doctrine is ordained to action:

"Be ye doers of the word, and not hearers only" (James 1:22).

Therefore sacred doctrine is a practical science.

Objection 2: Further, sacred doctrine is divided into the Old and the

New Law. But law implies a moral science which is a practical science.

Therefore sacred doctrine is a practical science.

Contrary: Every practical science is concerned with human

operations; as moral science is concerned with human acts, and

architecture with buildings. But sacred doctrine is chiefly concerned

with God, whose handiwork is especially man. Therefore it is not a

practical but a speculative science.

Response: Sacred doctrine, being one, extends to things which

belong to different philosophical sciences because it considers in

each the same formal aspect, namely, so far as they can be known

through divine revelation. Hence, although among the philosophical

sciences one is speculative and another practical, nevertheless sacred