Introduction

"Our strength, in this world, is to be the subjects of reason, and our liberty, to be the captives of truth." - Saint John Henry Newman

Although scientific knowledge is held in great honour by men of modern times, they seem to attach little value to metaphysical truth, and even to affect indifference for it. The old saying, "Let the love of pure truth lead thee to read," is neglected with regard to rational philosophy; while novelty of thought and strangeness of views are preferred to sound judgment and accurate reasoning in the various theories, advanced by modern writers, concerning the system of the universe and the last destinies of man.

It cannot be denied that knowledge of the material world has developed to such an extent, that what would have seemed impossible, or been even inconceivable to past generations, is now^ commonly admitted as certain by all sane persons. But scientific knowledge does not suffice for a soul eager for the acquisition of truth. Such cannot rest satisfied until the superior operation of the mind, grasping universal theories, is found to agree with the inferior order of fact and experiment, the knowledge of which has been derived through the senses.

There is probably not a man of any intellectual culture who has not more or less consciously asked the question: Why, since truth can be obtained in the natural departments of learning, it cannot be reached, at least with a sufficient degree of certitude, in a higher and more important sphere? Is man to grope his way among the vague and contradictory systems of modern thinkers to make sure of the existence of God, of the immortality of the soul, of the sanction of the moral law, etc.? Man cannot be indifferent to religion as the means of attaining eternal happiness; he must accept or reject it on the strength of his own reason, i.e. he must consider whether the form in which religion has been presented to him be in accordance with historical facts, and with the immutable principles of knowledge.

This is what the apostle means by "reasonable homage" - for it would be both impious and absurd to question the particular tenets of a religious belief which is assumed to have been revealed by God Himself.

The facts upon which revealed doctrine is made to rest may be more or less thoroughly apprehended by each individual in proportion to his mental capacity and learning, yet they must be sufficiently demonstrable and convincing in themselves to leave no prudent motive for doubt. "Lord, if what we believe is false, it is by Thee we are deceived, for these things are confirmed to us by signs which can be Thy work alone."

As regards dogma and mysteries, though inaccessible to reason in their intimate bearing, they cannot run counter to an acknowledged and evident truth of the natural order; but rather strengthen and perfect the same by raising it to a higher and Divine order - "Since grace does not destroy nature but perfects it, natural reason should subserve faith, even as natural inclination should assist charity."

Philosophical truth lends an efficient, and, it may be said, a necessary assistance in both cases. Historical criticism itself, which deals with facts and events belonging to past generations, cannot be carried on by arbitrary rules or merely subjective methods, but rather on well-proved principles whose objective evidence is a sufficient Guarantee for the conclusions arrived at by their guidance.

The fact of Revelation, in its complex features, and the existence of a divinely-appointed organ of the same, being duly sifted and ascertained by means of sound criticism, it remains for the human mind to accomplish the still higher and hardly less important task of expounding the contents of Revelation in a scientific manner; arguing from supernatural principles to further conclusions of the same kind, and refuting arguments which run counter to articles of faith. "Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayer."

Such is the task of Theology, which evidently requires the concurrent assistance of rational philosophy, viz. of those speculative truths which the human mind has neither created nor invented, but only acknowledged and assented to in force of their objective evidence.

Theologus ergo philosophus, says an old adage. It means that philosophy stands between the natural order of facts and notions, which are perceived by human faculties, and the supernatural order of religious doctrines which claim our assent, as a sort of necessary link; and while it enables man to conceive the immense variety of natural phenomena under the general aspect of the laws which confer order and beauty upon their apparent chaos, it helps him likewise to reach the threshold of Heaven, and to look into the regions of eternal light. It is therefore highly desirable for humanity that a method of reasoning should be pointed out, and proved good for all ages, by which experimental truth, so acceptable to the modern world, may be shown to agree with philosophical doctrine equally sound and objectively certain. But does such a philosophy exist, or does it still require to be elaborated? Leaving aside for the present the relations between Scholastic Philosophy and the other branches of learning already alluded to, we venture to assert that, [n the department of Theology, the student of Saint Thomas will find proof that such a philosophy does really exist, as it has always existed in civilized society.

Persons of intelligence and good faith who endorse the maxim prefixed to this Introduction will surely find in the great work of Saint Thomas of Aquin, of a small but important part of which the following pages are an epitome, that the philosophical system adopted by Saint Thomas serves as a support to Revelation without in the least doing violence to the natural process of human thought; nay, that he argues from it, in a clear and forcible manner, to uphold the tenets of religion.

The Summa Theologica does not deal with the historical facts upon which Revelation rests; but supposes them to be known and placed beyond doubt by the general conversion of the civilized world to Christianity; it confines itself to the exposition of Catholic doctrine in accordance with the results of speculative reasoning and the fundamental principles of all sciences.

It may be truly said, in the language of Holy Scripture, that it is a gigantic structure raised by the combined spirit of science and wisdom; the latter denoting a superior and more perfect knowledge, "filled with the Spirit of God, with wisdom and understanding, and all knowledge."

The so-called Scholastic Philosophy, to which Theology owes being treated in a scientific manner, is by no means a peculiar or subjective view of the universe, held up to the admiration or reprobation of the learned class - like certain modern French or German systems - but is, at least in its capital points, fa clear and reasoned exposition of those truths which may be said to form the staple commodity of human reason, since they are derived from the perception of objects such as they present themselves to the sensitive faculties of man in all ages and in every condition of life. It may be objected that such observation is not complete nor exhaustive, but it cannot be said to be false without undermining the natural foundations of all human knowledge.

A philosopher cannot be supposed to know all things particularly, nor to know them in quite a different manner from the vulgar; he only possesses a clearer view of those universal truths which must lead man to acquire specific knowledge by a closer and more thorough observation aided by instruments. Hence Philosophy does not interfere with particular theories concerning the various branches of modern science, although it embraces them all in virtue of the universal principles which it lays down and explains.

It would be a prejudice, and a most dangerous one, to suppose with Descartes, or any other famous innovator, that it is necessary to rebuild the philosophical edifice on entirely new grounds; or that a philosopher ought to keep apart from his fellow-men in exploring the high regions of thought. Saint Thomas proceeded on quite different lines. He takes up Philosophy in aid of Theology without caring about its origin, whether Pagan or Christian; but accepts it as the natural result of right reason, embodied in the works of wise men of all ages. He quotes Aristotle, and makes use of his formulas then current in the Schools; hence the name of Scholastic Philosophy attached to his system; but far from endorsing all his maxims and opinions, he sometimes confutes and explodes them.

It is not therefore matter of surprise that the writings of Saint Thomas are still held up to Catholic students as the exemplar of theological science. It is only in the study of principles that true philosophy is found, and for these we must look to scholastic teaching. Hegel and Spencer can never take the place of Aristotle and Saint Thomas. It is only in the works of the latter that the truths and principles are found by means of which modern sophistries may be successfully refuted.

The children of the Church ought, therefore, to be enabled to meet modern modes of intellectual warfare against revealed Truth, by being well grounded in the reasons for the faith they profess; nor can they better prepare themselves for such a task than by studying the works of this gigantic intellect, which has left a stamp of genius on the Catholic world which time will never obliterate. Here they will find all revealed doctrines effectively co-ordinated; may note the points at which one touches another and see their harmonious relation as a whole. Here they may learn to reconcile scientific truth with the teachings of Revelation, and this study will mould the mind to a habit of sound and sober reasoning with which to undertake historical researches and cultivate the subordinate departments of knowledge.

It is no exaggeration to say, with an American writer of the day, that the study of Saint Thomas, so urgently recommended by the late Holy Father in his encyclical AEterni Patris, would create a new spirit and infuse new life into educated Catholics. The Catholic Church does not discourage scientific studies, provided they be kept within reasonable bounds; while in past ages theological controversy was invariably carried on under the patronage of the Church. The few instances to the contrary have been due to particular circumstances of persons and places; and even then, as in the case of Galileo, the opposition was raised, not so much in defence of Revelation as of Science, as it was erroneously considered in those times.

Enough has been said to point out the scope of the present translation of Bonjoanne's Compendium of the Summa Theologica, Part I. This Compendium, written in the sixteenth century, has several advantages over later ones; the subject matter being so condensed as to exhibit the connection of doctrine forcibly and clearly, divested of the "Objections" and other peculiarities of form which might divert the modern reader from the main point. It is a book suitable either for meditation, or for spiritual reading of a more substantial and efficient character than is to be found in many of our modern books of devotion.

An appendix has been added containing a few notes for the benefit of such as may be unacquainted with the terms of Scholastic Philosophy.

- Fiesole, 1905