Chapter 001 - Of Sacred Doctrine: Its Nature and Extent

It is necessary for the salvation of man that, besides the natural sciences, there should exist some doctrine received by revelation; for many things are made known by revelation which transcend reason. Moreover, that which is discoverable about God by human reason could be known only to a few, and that after much time, and not without a large admixture of error. It was good, therefore, for man to be taught by means of a doctrine divinely revealed; for salvation, which is in God, depends upon a knowledge of the truth.

This doctrine is a science proceeding from principles made known by the light of a higher science, as music proceeds from principles explained by arithmetic. For Sacred Doctrine proceeds from principles made known by the light of a higher knowledge, namely, the Divine Knowledge, and in it certain particulars are treated of, both as an example of life and in order that we may know clearly by what instrumentality this revelation is made.

Sacred Doctrine takes account of all things only in so far as they belong to the formal order of Divine revelation. This science is one, neither wholly practical nor wholly speculative; but being of a higher order it includes both, yet remains one, as God knows both Himself and what He does with the same knowledge. It is, however, more speculative than practical, for it treats more of Divine things than of human actions, being concerned with the latter only in so far as they are intended to lead man to the perfect knowledge of God, in which eternal beatitude consists.

And this science is higher in dignity than other speculative sciences, for these derive their certainty from human reason, which may err, while Sacred Doctrine, owing to the light of Divine Knowledge, can never be deceived; moreover, they consider only things which are below reason, while she treats principally of such as transcend reason. Sacred Doctrine is also higher in dignity than other practical sciences, for, among such, that science is accounted the more honourable which is not subordinated to a further end, as military science is to civil; but the end of this doctrine, in as far as it is practical, is eternal beatitude, to which all other ends of the practical sciences are subordinate.

And since it treats most properly of God as the First Cause, it is wisdom in the highest sense; for he is accounted wise in any department of knowledge who studies the highest cause in that department. Seeing, therefore, that Sacred Doctrine determines concerning God, not only as He may be known by creatures, but also as He is known by Himself alone, and by others through revelation, it is properly called wisdom in the highest sense; and God is the subject of it, for all things are considered with reference to Him, all things being related to Him either as their beginning or their end.

Sacred Doctrine does not employ argument to prove its principles, which are articles of faith, but proceeds from them to demonstrate something else, as the Apostle argues from the resurrection of Christ to that of others. The inferior sciences, indeed, do not prove their first principles or argue with those who deny them, but leave them to be proved by a higher science, while metaphysics, which is the highest among them, only disputes with those who deny its first principles if the adversary grant something; if he grant nothing it cannot argue with him, but can still solve his objections. In like manner. Sacred Doctrine, having no superior, disputes with those who deny its principles provided the adversary grant something, and proceeds to argue from one article of faith against those who impugn others, as in the case of heretics. If, however, the adversary believe none of those things which are revealed, it is no longer possible to prove the articles of faith by reason, but only to solve objections brought against a faith which is rooted in infallible truth. For as it is impossible that what is contrary to truth can be proved to be true, the arguments brought against faith can be answered.

It benefits Sacred Doctrine to express things Spiritual and Divine by the use of corporal metaphors, for God provides for every creature according to its nature, and men are led naturally by means of things sensible to knowledge which is purely intellectual. Moreover, the Sacred Scriptures are for the instruction of all men, and the uncultured apprehend intellectual things more easily under corporal similitudes.

And this Doctrine has several meanings under one letter. There is the literal, which is also called the historical sense, and the spiritual, when the things expressed in the words mean something else. The spiritual sense is threefold; for as the Old Law is the sign of the New, and the New Law is the figure of future glory, there follows from this the allegorical sense. The things which are done in Christ, and are the figure of what we ought to do, make the moral sense. As they signify what makes up eternal glory, they give the anagogical sense. Since God is the author of this Doctrine, and He comprehends all things in His mind at once, it is most fitting that the one literal sense should contain many meanings.