e things, as Augustine says (De Trin. xii, 14). But
sacred doctrine essentially treats of God viewed as the highest
cause--not only so far as He can be known through creatures just as
philosophers knew Him--"That which is known of God is manifest in
them" (Rom. 1:19)--but also as far as He is known to Himself alone
and revealed to others. Hence sacred doctrine is especially called
wisdom.

Reply Obj. 1: Sacred doctrine derives its principles not from
any human knowledge, but from the divine knowledge, through which, as
through the highest wisdom, all our knowledge is set in order.

Reply Obj. 2: The principles of other sciences either are
evident and cannot be proved, or are proved by natural reason through
some other science. But the knowledge proper to this science comes
through revelation and not through natural reason. Therefore it has no
concern to prove the principles of other sciences, but only to judge
of them. Whatsoever is found in other sciences contrary to any truth
of this science must be condemned as false: "Destroying counsels and
every height that exalteth itself against the knowledge of God" (2
Cor. 10:4, 5).

Reply Obj. 3: Since judgment appertains to wisdom, the twofold
manner of judging produces a twofold wisdom. A man may judge in one
way by inclination, as whoever has the habit of a virtue judges
rightly of what concerns that virtue by his very inclination towards
it. Hence it is the virtuous man, as we read, who is the measure and
rule of human acts. In another way, by knowledge, just as a man
learned in moral science might be able to judge rightly about virtuous
acts, though he had not the virtue. The first manner of judging divine
things belongs to that wisdom which is set down among the gifts of the
Holy Ghost: "The spiritual man judgeth all things" (1 Cor. 2:15). And
Dionysius says (Div. Nom. ii): "Hierotheus is taught not by mere
learning, but by experience of divine things." The second manner of
judging belongs to this doctrine which is acquired by study, though
its principles are obtained by revelation.
_______________________

SEVENTH ARTICLE [I, Q. 1, Art. 7]

Whether God Is the Object of This Science?

Objection 1: It seems that God is not the object of this science. For
in every science, the nature of its object is presupposed. But this
science cannot presuppose the essence of God, for Damascene says (De
Fide Orth. i, iv): "It is impossible to define the essence of God."
Theref