Sole Question. Whether the supernatural knowledge necessary for the wayfarer is sufficiently handed on in Sacred Scripture.

95. The question is whether the supernatural knowledge necessary for the wayfarer is sufficiently handed on in Sacred Scripture.

That it is not:

Because necessary knowledge was never lacking to the human race; Sacred Scripture was not in the law of nature, because the Pentateuch was first written by Moses, nor was the whole of Sacred Scripture in the Mosaic law, but only the Old Testament; therefore etc.

96. Again, the more acute in intellect any author of human sciences is, the more he avoids superfluity in handing them on; but in Sacred Scripture there seem to be many superfluous things contained, as the many ceremonies and histories, knowledge of which does not seem necessary for salvation; therefore etc.

97. Again, there are many things that one does not with certitude know from Scripture whether they are sins or not; however knowledge of these things is necessary for salvation, because he who does not know that something is a mortal sin will not avoid it sufficiently; therefore etc.

98. To the contrary:

Augustine in City of God XI ch.3 says, speaking of canonical Scripture: “We have faith in it for things that ignorance of is not expedient and that we are not fit to recognize by ourselves.”

I. On the Truth of Sacred Scripture

99. [Diverse Heresies] - There are on this question innumerable heresies that condemn Sacred Scripture, in whole or in part, as is clear from the books of Augustine and Damascene On Heresies. Some heretics accept nothing of Scripture. Some reject the Old Testament in particular, like the Manicheans, as is clear in Augustine’s book On the Utility of Believing ch.2 n.4, who say that the Old Testament is from the bad principle. Some accept only the Old Testament, like the Jews. Some, like the Saracens, accept something of both, into which impure Mohammed mixed innumerable other impurities. But some accept up to a point what is said in the New Testament, to wit the diverse heretics who, holding for their foundations diverse statements of Scripture badly understood, have neglected others; for example Romans 14.2: “He who is weak will eat herbs,” and the like. Again James 5.16: “Confess your sins one to another,” if from this the error about the sacrament of penance has arisen, that it can be dispensed by any nonpriest, - relying on bad understandings of these sorts of authorities of Sacred Scripture.

100. [Various Ways of Convicting Heretics] - Against all these together there are eight ways of rationally convicting them, which are: prophetic foretelling, the agreement of the Scriptures, the authority of the writers, the carefulness of the recipients, the rationality of the contents and the irrationality of the separate errors, the firmness of the Church, the clear evidence of miracles.

101. [On Prophetic Foretelling] - About the first the matter is clear. Since only God naturally and not from someone else foresees future contingents with certitude, therefore only he, or someone instructed by him, can predict them with certitude. Now many such things, foretold in Scripture, have been fulfilled (it is clear to anyone who considers the prophetic books), of which “the few that remain there is no doubt but that they will follow,” according to Gregory in a certain homily On the Advent of the Lord. [40 Homilies on the Gospels I hom.1 n.1]. The same way is touched on by Augustine City of God XII ch.10: “That what he said in the past is true he shows from the future things he foretold when these with so much truth are fulfilled.”

102. [On the Agreement of the Scriptures] - On the second, namely the agreement of the Scriptures, the matter is clear thus: in things that are not evident from the terms, nor have principles thus evident from the terms, there is no firm and infallible agreement among many persons diversely disposed unless they receive inclination to assent from a cause superior to their intellect itself; but the writers of the Sacred Canon, being variously disposed and existing at different times, were on such inevident things altogether in agreement. This way is dealt with by Augustine City of God XVIII ch.42 n.1: “Our authors needed to be few lest, by their great numbers, they should be rendered cheap; and they are not so few that their agreement is not marvelous; for neither might one find in a great number of philosophers that all they thought was in agreement among them,” and Augustine proves the fact there by examples.

For the assumed major premise is not only proved by the example of the philosophers, as Augustine seems to prove it, but also by reason; because since the intellect is, as far as assent is concerned, naturally moved by an object evident in itself or in another, nothing else besides the object seems able to cause such assent unless it virtually includes the evidence of the object; for if nothing of this sort moves the intellect, theology will remain neutral for it. Now there is nothing of this sort in respect of things not evident from the terms save an intellect superior to our own; but nothing intelligent superior to man can effectively move man save God.

103. If it be said here that the later writers, although differently disposed than the earlier ones and existing at different times, did yet possess the doctrine of their predecessors in their writings and acquiesced in believing them, as disciples acquiesce in the teaching of their masters, and in this way wrote nothing that was discordant with the earlier writers, although God did not teach either the latter or the former, - Augustine in the earlier place seems to bring an objection against this when he says about the philosophers: “they left in their literary labor memorials of their doctrines,” which memorials their disciples read, and although in some things they, as disciples, assented to their predecessors, yet other things they rejected. The thing is clear in the same place [of Augustine] about Aristippus and Antisthenes, who were both Socratics, yet in some things they contradicted each other; and disciples have sometimes even contradicted their master, as Aristotle did Plato. How then did our later writers not contradict the earlier ones in some things if they had not had a common teacher inclining their intellect to the same inevident things?

104. Response: because the earlier writers handed on inevident things, therefore the later ones were not able to reject them by reason, and, if they were not able to get a cogent reason for themselves, they did not wish to disbelieve them, reverencing them as truthful masters; but the philosopher disciples were able by reason to reject their masters, because the matter about which they were disputing was capable of receiving reasons taken from the terms. - An example: a disciple in historiography does not contradict his master in historiography in the way that a philosopher contradicts a philosopher, because histories are not capable of being evident about the past, enough to turn a disciple from the master, in the way that philosophical reasons can do.

Contrary to this is at least the fact of Ezekiel prophesying in Babylon at the time that Jeremiah prophesied in Judea.They were prophesying simultaneously during the space of five years (592-587 AD) at the time of the Babylonian captivity. ²⁹ Since they both said not only the things that they could have had from Moses, their common master as it were, but also many other things, they would have been able to disagree in these things, since these were not evident from the terms, unless they had had some common teacher superior to the human intellect.

105. [On the Authority of the Writers] - On the third, namely the authority of the writers, the thing is clear thus: the books of Scripture either belong or do not belong to the authors whose books they are said to be. If they do belong, since they condemn lying, especially in faith and morals, how is it likely that, if the Lord had not spoken, the authors lied and said ‘thus saith the Lord’? Or if you say they were deceived, and not lying or wanting to lie for the sake of gain, - to the contrary, and first against the first, namely that they were not deceived. For the Blessed Apostle Paul says, 2 Corinthians 12.2: “I knew a man in Christ above fourteen years ago etc.,’ and he adds there that he heard, v.4: “unspeakable words, which it is not lawful for a man to utter.” Which assertions do not seem to have been without lie if the assertor was not certain, because to assert a doubtful thing as if it were a certain truth is a lie, or not far from a lie. From this revelation of Paul, and from many others made to diverse saints, the conclusion is drawn that their intellect could not have been induced to assent, as firmly as they did assent, to things of which they could not by natural resources have had knowledge, save by a supernatural agent. -Against the second, namely that they lied for the sake of gain; the answer is that they endured on behalf of the things they wanted to induce men to believe the greatest tribulations.

106. If the books do not belong to them but to others, this seems an inconsistent thing to say, because in this way any book at all will be denied to belong to the author whose book it is said to be. For why have these books alone been falsely ascribed to authors whose books they were not? - Besides, those who ascribed the books to them either were or were not Christians. If they were not, it does not seem that their wish was to write down such books and ascribe them to others and magnify a sect whose contrary they maintained. If they were Christians, how then did those Christians deceitfully ascribe such books to them since their law condemns lying, as noted before [n.105]? And for the same reason, how do they assert that God said the many things that are there narrated, and this to the persons whose names the books bear, if such things did not happen to such persons? How too would these books in this way have become authentic and widely published as belonging to such authors if they were in fact not theirs and the authors not genuine? On this point Richard [of St. Victor] says On the Trinity bk.1 ch.2: “By men of the greatest sanctity have they been delivered to us.” Again Augustine City of God XI ch.3, speaking of Christ says: “Having spoken first through the prophets, then through himself, afterwards through the apostles, as much as he judged sufficient, he established a Scripture, which is called canonical, of the most eminent authority.” This in that place. And in his first epistle to Jerome [Epist. 40 ch.3 n.3] (and it is contained in On Consecration [Gratian, Decretum p.1 d.9 ch.7]) he writes: “If even useful lies have been admitted into the Sacred Scriptures, what authority will remain to them?” And the same to the same in the same epistle [Epist. 82 ch.1 n.3]: “Only in those books of the Scriptures, etc.” (and Henry of Ghent, Summa a.7 q.7 in corp.).

107. [The Carefulness of the Recipients] - On the fourth, namely the carefulness of the recipients, the thing is clear thus: either you do not believe anyone about a contingent thing you have not seen, and so you do not believe that the world was made before you, or that there is a place in the world where you have not been, or that he there is your father and she here your mother; and this refusal to believe destroys the whole of political life. If then you wish to believe someone about a contingent thing that is not and was not evident to you, you should most of all believe the community, or those things that the whole community approves, and especially the things that a noteworthy and reputable community has taught with the greatest care should be approved. Such is the Canon of Scripture. For so great was the care of the Jews for the books to be kept in the Canon, and so great was the care of the Christians for the books to be received as authentic, that so great care about any writing to be held as authentic has not been found, especially since very solemn communities have cared for those Scriptures as for things containing what is necessary for salvation. About this Augustine City of God XVIII ch.38 says: “How is it that the writing of Enoch, of which Jude makes mention in his epistle, is not contained in the Canon, nor many other writings of which mention is made in the books of Kings ?”, where he indicates that only the writing that the authors wrote, not as men, but as prophets, by divine inspiration, was received into the Canon. And in the same place ch.41 n.3 he says: “The Israelites to whom were entrusted the sayings of God did not in any way confound the false prophets with the true in equality of knowledge, but they are in agreement among themselves and dissent in nothing; they recognized and held the authors of the Sacred Letters to be truthful.”

108. [On the Rationality of the Contents] - On the fifth, namely the rationality of the contents, the thing is clear thus: what is more rational than that God as ultimate end “should be loved above all things, and one’s neighbor as oneself’? - that is, ‘as to what one wants for oneself’ according to Blessed Gregory [40 Homilies on the Gospels, 2 hom. 27 n.1]; “on these two commandments hang all the law and the prophets,” Matthew 22.40. Again Matthew 7.12: “this do ye even so to others etc.” From these practical principles, as it were, follow other practical principles handed on in the Scriptures, principles honorable and consonant with reason, as can be seen as to their rationality by anybody who one by one examines the precepts, the counsels, and the sacraments; because in all of these there seems to be, as it were, a sort of explication of the law of nature, which “is written in our hearts” [Romans 2.15]. This about morals. On this point Augustine says, City of God II ch.28: “Nothing base or shameful is proposed for consideration and imitation when of the True God either precepts are insinuated or miracles narrated or gifts praised or benefits requested.”

About things for belief it is plain that we believe nothing about God which imports any imperfection; nay rather, if there is anything we believe to be true, it attests more to the divine perfection than to the opposite. The thing is plain about the Trinity of persons, about the incarnation of the Word, and the like. For we believe nothing incredible, because then it would be incredible that the word believes them, as Augustine concludes in City of God XXII ch.5; yet that the world believes them is not incredible, because we see it.

This law and integrity of Christians are clear in Augustine On the Utility of Believing ch.17 n.35: “A crowd of males and females, etc.”“Do you not judge too ill-advisedly of human affairs? The fact that nothing of earth, nothing of fire, nothing finally that reaches the senses of the body, is to be worshipped as God, but one must seek after him with the intellect alone, is not a thing of dispute for a few of the very learned, but is believed and preached even by an unskilled crowd of males and females in as many nations and as diverse.” ³⁰

109. [The Irrationality of Errors] - On the sixth, namely the irrationality of the separate errors, the thing is plain thus. What will the pagans introduce for their idolatry, worshipping as they do the works of their own hands, wherein there is nothing of the divine, as is shown sufficiently by philosophers [e.g. Aristotle Metaphysics 12.8.1084a38-b10]? What will the Saracens, disciples of that most worthless swine Mohammed, allege for their scriptures, expecting for beatitude, as they do, what befits swine and asses, namely sated gullet and coitus [e.g. Koran, sura 37 vv.42-50]? Which promise Avicenna, who was as though of that sect, despises in his Metaphysics IX ch.7 106vb, and he sets down another end as more perfect and more fitting to man when he says: “Our law, which Mohammed gave us, displays the disposition for a happiness and a misery that are in accord with the body, and there is another promise that is apprehended by the intellect.” And there follows there: “The eagerness of the wise was much more to obtain this felicity than that of bodies, which, although it were given them, yet did they not attend to it, nor did they value it in comparison with the felicity that is conjoined to the first truth.” What of the Jews who condemn the New Testament, which is promised in their Old Testament as the Apostle shows in his epistle to the Hebrews? And how tasteless are their ceremonies without Christ [Hebrews 9.1-28]! Again, that Christ has come and that thus the New Testament he promulgated as authentic would be something one should accept is shown by their prophecies: “The scepter,” says Jacob, “shall not depart from Judah.. .and for him shall the Gentiles wait” Genesis 49.10; likewise the verse of Daniel 9.24: “When the Holy of holies has come, your anointing will cease.” Actually a quote from Ps.-Augustine Sermon against Jews, Pagans, and Arians ch.12, which paraphrases the verse of Daniel. ³¹- What also of the asinine Manicheans who invent the fable of an ‘evil first principle’, although even they themselves, while not a ‘first’, were yet very evil! Surely they saw that every being, insofar as it is, is good? Surely too they could have seen in the New Testament that the Old Testament is authentic and approved?

110. What of the other individual heretics who have understood one word of Scripture badly, according to Augustine 38 Questions q.69 n.1: “An error cloaked under the Christian name cannot arise except from Scriptures badly understood;” and for this reason, that they did not collect the antecedents and the consequents. Hence in the same place [q.69 n.2] Augustine says: “The circumstance in the Scriptures is wont to throw light on the meaning.” Nor did they even collect the other places of Scripture. Hence things read on their own gave rise to heresies that when read together repulsed them, because those collecting the diverse statements brought together the things that were, by their mutual interconnection, able to disclose how those statements were to be understood. Against them is the word of Augustine in his book Against the Letter of Fundamentus ch.5 n.6: “I would not believe the Gospel,” he says, “save because I believe the Catholic Church.” Therefore it is irrational to accept one part of the Canon and not another, since the Catholic Church, by belief in which I accept the Canon, accepts as certain the whole equally. - Again, the doctrines of the philosophers contain something irrational, as is proved by Aristotle in Politics bk. 2 about the diverse polities arranged by diverse philosophers. But even his own polity too is in certain things irrational, as is clear from the solution of the previous question [n.67].Interpolation: “For when handing on his own polity he said: ‘It is expedient for temperance that the more aged have intercourse’ (Politics 7.16.1335a22-23). Again he says that nothing orphaned [deformed] should be nourished (ibid. 1335b20-21). Again he says that, if anyone has generated children beyond what wealth is sufficient for, abortion should be performed before life is perceived, etc. (ibid. 1335b22-25). Tully, De Natura Deorum 1.7.28.” ³²

111. [On the Firmness of the Church] - On the seventh, namely the firmness of the Church, the thing is clear as to the Head of it from the remark of Augustine On the Utility of Believing ch.17 n.35: “Will we doubt to trust to the bosom of the same Church which has, in the continuous confession of the human race, obtained by the Apostolic See the summit of authority through its succession of bishops, though the heretics bark around it in vain,?” And a little later: “What else is displeasing to the face of God than to want to resist with so much effort his authority foretold?” Hence Gamaliel said, Acts 5.38-39: “If this counsel or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” And in Luke 22.32 the Lord says to Peter: “I have prayed for thee, that thy faith fail not; and when thou are converted, strengthen thy brethren.” - The firmness of the Church in its members is clear from the remark of Augustine On the Utility of Believing ch.17 n.35: “A crowd of males and females, etc.” [cf. n.108]. Augustine states a like opinion in Against the Letter of Fundamentus ch.4 n.5. “For in the Catholic Church, setting aside the purest wisdom to the knowledge of which a few spiritual people in this life attain .. .the rest of the crowd, to be sure, is made most safe not by the vivacity of their understanding but by the simplicity of their belief; .many other things there are that most justly hold me in her bosom; the agreement of peoples and nations holds me.” ³³For what save God might induce so great a multitude, prone to sin, to keep a law contrary to flesh and blood?

112. There is confirmation in that the sect of the Jews does not remain in vigor, as Augustine objects against them in the sermon [Ps.-Augustine, Sermon against Jews, Pagans, and Arians ch.11]: “Against you, I say, O Jews, I bring my charge!”

If an objection be made about the permanence of the sect of Mohammed, I reply: that sect began more than six hundred years after the law of Christ, and in a short time, if the Lord will, it shall end, because it was much weakened in the 1300th year of Christ, and many of its worshippers are dead and very many put to flight; and a prophecy is said to exist among them that their sect must end.Scotus may be thinking of the third battle of Homs that took place in 1299 between the Muslim Mamluks and the Mongols. The prophecy he mentions is also mentioned by others, as by Roger Bacon and William Vorillon. ³⁴

113. [On the clear Evidence of Miracles] - On the eighth, namely the clearness and evidence of miracles, the thing is plain thus: God cannot be a false witness; but God himself, when invoked by a preacher of the Scripture to show that its doctrine was true, performed some work proper to himself, and thereby bore witness that what he preached was true. There is a confirmation from Richard [of St. Victor] in On the Trinity I ch.2: “Lord, if it is an error, we have been by you deceived, for your deeds have been confirmed by signs so great that they can only have been done by you.”

114. But if it be said that miracles have not been performed, or also that they do not testify to the truth, because even Antichrist will perform miracles, - against the first point can be stated the opinion of Augustine City of God XXII ch.5: “If they do not believe that these miracles were done, this one great miracle is sufficient for us, that now without any miracles the whole world believes.”

Note well the miracle and the chapter, because if what we believe is said to be incredible, no less incredible, he says, is that “men of low birth, weak, few in numbers, unskilled, were able so effectively to persuade the world, and even the learned in the world, of a thing so incredible,” such that the world does believe it, as now we see it has believed [cf. n.108], unless it was that some miracles were done by those men, whereby the world was induced to believe. Hence he there subjoins: “For this reason did the world believe a tiny number of low-born, weak, unskilled men, because more marvelously in such contemptible witnesses did divinity itself persuade them.” For what is more incredible than that a few teachers, poor and uneducated, should convert many powerful and wise men to a law opposed to flesh and blood? Which fact is especially clear in the case of the many very prudent men, first fighting against the faith, afterwards converts; as about Paul, first a persecutor, afterwards teacher of the Gentiles; about Augustine, first in some way seduced by the Manicheans, afterwards a Catholic doctor; of Dionysius, first a philosopher, afterwards a disciple of Paul; of Cyprian, first a magician, afterwards a most Christian bishop, and about many others.

Against the same can be said, second, the remark of Augustine The City of God X ch.18: “Or will someone say that these miracles were not done? He can also say that the gods care nothing for mortal things etc.” More fully: “Or will someone say that these miracles are false and were not done or were deceitfully written down? Whoever says this, if he denies that in these respects any writings are to be believed, he can also say that the gods care nothing for mortal things etc.” ³⁵And in the same place on the same point, “If they believe magical or theurgical books , why do they refuse to trust the Writings which say that these things were done, to which.. ,?”More fully: “Further if the worshippers of many gods believe magical books, or as they more honorably think, theurgical books, why do they refuse to trust the Writings which say that these things were done, to which books the more trust is due the more he is great above all to whom alone they command that sacrifice should be given?” ³⁶

Against the same, third, is that some of the things done cannot be denied save by the most shameless, as are the miracles performed by Sylvester in the presence of Constantine, both in curing his leprosy and afterwards in his disputation against the Jews, which deeds, being famous, have not been hid from the world.

115. Against the second point it can be said that if anyone, after being summoned as a witness, should permit some customary sign of bearing witness to be adduced and, although present, should not contradict it, such silence does not cohere with perfect truthfulness; but a miracle is such a sign of God as witness; therefore if he should permit miracles to be performed by demons and not contradict them, namely by declaring that they are not his testimonies, he does not seem to be perfectly truthful, which is impossible. And hereby is the response to what is said of Antichrist, because God predicted that the miracles to be done were not testimonies of the truth, as is clear in Matthew 24.24 and 2 Thessalonians 2.8-9.

Again, against the same point is the difference in the miracles performed by God and those performed by the devil, which difference Augustine treats of in his book On the Utility of Believing ch.16 n.34: “I call a marvel [miracle],” he says, “anything that appears difficult beyond the hope or capacity of the one who marvels; some marvels only cause admiration, others unite great grace and goodwill,” of which sort were the miracles of Christ; and he deals with the matter there extensively.

116. Again, against both points it can be said that there are some miracles, performed in the Christian law, wherein there can be no deceit whether they have been performed, nor that they are testimonies of truth, because they were performed by God; like the rapture of Paul and the revelation of future contingents.

The first claim is clear: because it is impossible for anyone to be deceived about his seeing the essence of God, therefore it was impossible for Paul to believe he saw the divine essence unless he did see it; but this he asserts of himself in 2 Corinthians 12.2-4, according to the exposition of the saints;As in particular St. Augustine, Epistle to Paulina, On Seeing God, bk.13 n.31. ³⁷ therefore it happened truly and not in appearance only.

The proof of the first antecedent is that no one can be deceived about some first principle - by believing he understands such a principle when he does not understand it -because it would not be clear from the apprehended terms what was a principle and what was not; Interpolation: “provided it be clear from the terms that something such is principle.” ³⁸therefore much more can one not be deceived about seeing God. The consequence is plain, because the vision of God is more distant from the understanding of any object at all, even as to the perception of the intellect of the wayfarer, than is the understanding of a propositional principle distant from the understanding of any nonprinciple. Again, how would the intellect believe it was at rest if it was not at rest [cf. 1 d. 2 p.2 q.2 n.31]? Surely he would be able to recognize that he had an inclination toward a truth that he does not see? If he believes he sees God, he believes he is at rest in God; if he does not see, he is not at rest. “Nothing more stupid,” says Augustine, “can be said than that a soul with a false opinion might be blessed,” City of God XI ch.4 n.2. A second point, namely that this could only be done by God, is manifest, because no creature can beatify the soul, either simply or for a time [cf. 1 d. 35 q. un. n.13].

The second claim [n.116, miracles as testimonies of truth, like the revelation of future contingents] is plain from many prophecies in both Testaments. Hence against the false miracles of Antichrist an objection, at least as to these two miracles, can be made to him in this way: if you are God, make me to see bare the divine essence, and to have, after the vision, a sure memory of the vision and a certitude that it was the vision bare of the divine essence, and then I will believe you; again, if you are God, tell me what I will do or what I will think or desire on such a day or at such an hour.

And the efficacy of this sort of way, the way of miracles, is indicated by the Savior in John 5. 36: “The works that I do bear witness of me,” 10.38: “if you do not wish to believe me, believe the works.”

118. [On the Testimony of Non-believers] - In ninth place too can be adduced the testimony of those who were without [sc. the Church]. Josephus in Antiquities of the Jews XVIII ch.4 n.3 sets down a very beautiful testimony about Christ, where among other things written about Christ he says: “This man was Christ;” where he also confesses his true doctrine and resurrection from the dead. The so called Testimonium Flavianum, whose authenticity has been much disputed, though it is attested in all mss. and is twice cited by Eusebius (AD 263-339); see the Loeb edition of the Antiquities, vol. IX p. 49. An interpolation here contains the relevant passage: “But there was in those same times Jesus, a wise man, if however it is right to call him a man. For he was a worker of marvelous deeds, and a teacher of men, of those who gladly hear things that are true; and many indeed of the Jews, many also of the Gentiles, he joined to himself. This man was Christ. Who, although Pilate, on the accusation of the first men of our nation, decreed he should be crucified, was not deserted by those who from the beginning loved him. For he appeared to them on the third day alive again, in accord with what divinely inspired prophets had foretold, whether this miracle or other innumerable miracles about him. But even to the present day the name and race of Christians, who are named after him, perseveres.” ³⁹Again, about the prophecy of the Sibyl; it is noted in Augustine City of God XVIII ch.23 n .1. Again, Against the Letter of Fundamentus ch.4 n.5, note how individual heretics send inquirers about Catholics, not to their own people, but to true Catholics, as though they alone indeed are by everyone called Catholics, including by heretics.

119. [On the Efficacy of Promises] - Tenth and last can be added that God does not fail those who seek salvation with all their heart. For many most diligent inquirers after salvation have been converted to this sect [the Catholic]; and the more fervent they became in inquiry, the more confirmed they were in this sect, and the more suddenly therein have they been changed, in repenting of their malice, to goodness of life; third, too, many have in great exultation of spirit suffered sorrows on its behalf. Which things do not seem probable did not God especially approve this sect, resting as it does on Sacred Scripture, and ordain it for salvation.

II. Principal Response to the Question

120. Having established, then, against heretics that the doctrine of the Canon is true, one must see second whether it is necessary and sufficient to the wayfarer for attaining his end.

I say that the Canon hands on what is the end of man in particular, that it is the vision and enjoyment of God, and this as far as concerns the circumstances of its desirability; to wit, that it will be possessed after the resurrection by man immortal in soul as well as in body, endlessly. The Canon also determines the things necessary for the end, and that these are sufficient because commanded, “If thou wilt enter into life,” says our Lord, Matthew 19.17, “keep the commandments,” about which there is the statement in Exodus 20.1-17; explication is given also of these, as to what to believe and what to do, in diverse places of Scripture. The properties too of immaterial substances are handed on in the Canon, to the extent it is possible and useful for the wayfarer to know them.Interpolation: “Comparing these with the three reasons on which the solution of the preceding question depends [nn.13-18, 40-41], it is plain that Scripture adequately contains the doctrine necessary for the wayfarer.” ⁴⁰

III. To the Principal Arguments

121. To the principal reasons. To the first reason [n.95]. To the minor I reply that the law of nature was content with fewer things, which were passed down by memory from fathers to sons. Those men were also more endowed in natural powers, and therefore a modicum of inspired doctrine was able to suffice them. Or it should otherwise be said to this instance, and to the one about the law of Moses, that the ordered progress of Scripture showed the fittingness of it. The thing is made plain by Augustine 83 Questions q.53 n.4.

122. To the second reason [n.96] I say that one grasps more delightfully a thing that lies hid under some literal statement than if it were said expressly; and for this reason the fact that what is express in the New Testament was veiled under figures in the Old contributes to devotion; and this as to the ceremonies; but as to the histories, both these and the ceremonies are examples declarative of the law. Likewise, from the whole progress of Scripture is made plain an ordered government with respect to man and the whole creation.

123. To the third reason [n.97], Origen in his homily On Noah’s Ark [Homilies on Genesis, hom. 2 n.1]: “In Scripture silence seems to have been considered appropriate on this point, which would be sufficiently taught by the nature of the consequence itself.”Origen’s authentic text reads: “No science explains everything that needs to be known, but that from which the other things can be sufficiently drawn.” ⁴¹ Hence many necessary truths are not express in Sacred Scripture, although they are virtually contained there as conclusions in the principles; the labor of doctors and expositors has been useful for the investigation of these things.

If you object that about many things in human acts it is doubtful whether they are mortal sins or not, even after one supposes all the teachings of the doctors and expositors, - I reply: the way of salvation is not in doubt, because a man ought to guard himself from such doubtful things as from things dangerous, lest, while he is exposing himself to the danger, he fall into sin. But if someone wants to seek salvation yet carelessly Interpolation: “[without caring] even if [he exposes...]” ⁴²exposes himself to the danger, although there would perhaps, by the nature of the act, be no mortal sin, nevertheless he will sin mortally by exposing himself to such danger, as will be touched on elsewhere [4 d.5 q.3 n.2; d.30 q.1 nn.4-5].