SUBJ: METHODOLOGICAL ISSUES IN THEOLOGY- MCT001

Topic: Thomas Aquinas and Theology as Speculative Discipline

Presented to Rev. Dr. T. M. Jose, Presented By: Majesh Antony, M.Th. I, Presented on 5 th May, 2021

Introduction

Reflecting on the practice of theology to say what theology is and the kind of knowledge it might lead to is
one of the most difficult things about doing theolog. Thomas Aquinas 1 famously did this in the first question
of the Summa Theologiae. It is a brief statement that is the culmination of a line of development from the time
theology was taken up by the cathedral schools in the twelfth century. During the medieval period theologians
started to apply the ‘reason’ in doing theology. One among them was Thomas who extensively used this
methodology for his theological understanding.

Thomas Aquinas (1231-1274)

Thomas Aquinas was a Dominican priest and Scriptural theologian. He took seriously the medieval maxim
that “grace perfects and builds on nature; it does not set it aside or destroy it.” Therefore, insofar as Thomas
thought about philosophy as the discipline that investigates what we can know naturally about God and human
beings, he thought that good Scriptural theology, since it treats those same topics, presupposes good
philosophical analysis and argumentation. Although Thomas authored some works of pure philosophy, most
of his philosophizing is found in the context of his doing Scriptural theology. Indeed, one finds Thomas
engaging in the work of philosophy even in his Biblical commentaries and sermons. 2

Thomas treats most of the major sub-disciplines of philosophy, including logic, philosophy of nature,
metaphysics, epistemology, philosophical psychology, philosophy of mind, philosophical theology, the
philosophy of language, ethics, and political philosophy. 3

As far as his philosophy is concerned, Thomas is perhaps most famous for his so-called five ways of attempting
to demonstrate the existence of God.4 These five short arguments constitute only an introduction to a rigorous

1
Hereafter referred as Thomas
2
https://iep.utm.edu/aquinas/, Accessed on 1st May, 2021.
3
Thomas Aquinas, Commentary on the De Trinitate of Boethius, quest. 2, art. 3, translated by Rose E.
Brennan, https://isidore.co/aquinas/english/BoethiusDeTr.htm#23, Accessed on 2nd May, 2021.
4
The Quinque viæ (Latin for "Five Ways") (sometimes called "five proofs") are five logical arguments for
the existence of God summarized by the 13th-century Catholic philosopher and theologian Thomas Aquinas in his
book Summa Theologica. They are: the argument from "first mover"; the argument from causation; the argument from
contingency; the degree; the argument from final cause or ends ("teleological argument"). Aquinas expands the first of
these – God as the "unmoved mover" – in his Summa Contra Gentiles. Because most of his ways can be traced to
arguments presented by Jewish philosophers (especially Maimonides, whose work Aquinas was known to be intimately

1
project in natural theology.5 Thomas also offers one of the earliest systematic discussions of the nature and
kinds of law, including a famous treatment of natural law. 6 Despite his interest in law, Thomas’ writings on
ethical theory are virtue-centered and include extended discussions of the relevance of happiness, pleasure, the
passions, habit, and the faculty of will for the moral life, as well as detailed treatments of each one of the
theological, intellectual, and cardinal virtues. Arguably, Thomas’ most influential contribution to theology and
philosophy, however, is his model for the correct relationship between these two disciplines, a model which
has it that neither theology nor philosophy is reduced one to the other, where each of these two disciplines is
allowed its own proper scope, and each discipline can perfect the other, if not in content, then at least by
inspiring those who practice that discipline to reach ever new intellectual heights. 7

3. WRITINGS

Thomas's writings by and large show their provenance in his teaching duties. His commentary on
the Sentences put the seal on his student days and many of his very early commentaries on Scripture have come
down to us. But from the very beginning Thomas produces writings which would not have emerged from the
usual tasks of the theological master. On Being and Essence and The Principles of Nature date from his first
stay at Paris, and unlike his commentaries on Boethius' On the Trinity and De hebdomadibus,8 are quite
obviously philosophical works. When he returned to Italy his productivity increased. He finished the Summa
contra gentiles, wrote various disputed questions, and began the Summa Theologiae. In 1268, at Rome, he
began the work of commenting on Aristotle with On the Soul, and during the next five or six years commented
on eleven more Aristotelian works (not all of these are complete). During this time, he was caught up in

familiar with), Aquinas is recognized as having popularized aspects of Jewish theology within Christianity. See also
"Aquinas, Thomas, Encyclopedia.com". www.encyclopedia.com. Accessed on 1st May, 2021.
5
Raymond de Sabande, an early exponent of Natural Theology, published his Theologia Naturalis in 1438, tells
us that “it is an infallible science and one that anyone can acquire in a month and without labour".1 Its main concern is
to take the findings of science and, by a process of induction, to show that there is design and therefore, by a process of
deduction, a designer. Francis Bacon gave a similar interpretation of natural theology " Natural Theology is rightly called
also Divine Philosophy. It is defined as that spark of knowledge of God which may be had in the light of nature and the
consideration of created things; and thus, can fairly be held to be divine in respect to its object, and natural in respect of
its source of information. See also http://etheses.whiterose.ac.uk/6769/1/590652.pdf, Accessed on 2nd may, 2021.
6
https://iep.utm.edu/aquinas/, Accessed on 1st May, 2021.
7
https://iep.utm.edu/aquinas/, Accessed on 1st May, 2021.
8
Anicius Manlius Severinus Boethius in De Hebdomadibus deals with the problem of the relation
between goodness and substance, and may have had some influence on Thomas’ distinction between being and
essence. We can also see it in detailed at, Gerard Casey, “An Explication of the De Hebdomadibus of Boethius in
the Light of ST. Thomas’ Commentary”
https://www.academia.edu/332856/An_Explication_of_the_Boethiuss_De_Hebdomadibus_in_the_Ligh
t_of_St_Thomass_Commentary, Accessed on 2nd May,2021.

2
magisterial duties of unusual scope and was writing such polemical works as On the Eternity of the
World and On There Being Only One Intellect.9

Ground of Theological Thinking

For Aquinas, theology was the orderly synthesis and systematic exposition of the church’s cardinal doctrines
in the light of revelation and creation, through reason. His own theology followed the question/answer method
and saw as its task the inclusion of all other branches of learning including philosophy. Theology is, according
to Aquinas, the “queen of the Sciences” and therefore the ultimate source for meaning. As a result, the Summa
was a synthesis of Scripture, Theology, Philosophy, Law and Nature. Theology is not just the study of the
revelation contained in Scripture, but the study of everything, with the starting point being God. “Theology is
also the sacred teaching itself, still active, in the mode of developing and explicating the seeds in the soil of
human reason”. It attempts, in terms somewhat different than Anselm, a “faith seeking understanding”.10

The Nature and Method of Theology of Thomas Aquinas

In his theology, Thomas synthesizes various principles that characterize the various intellectual traditions
which he appropriated. Thomas’ theology is based fundamentally on the authority of revelation, yet understood
according to the philosophical principle of instrumental causality. Theology begins with the truth of Sacred
Doctrine, the truth of God’s knowledge of Himself and of humans as being ordered to Him as to an end. Since
God alone can impart His knowledge of Himself, the act of revelation by which it is given, and the act of faith,
by which it is received, are fundamentally God’s actions. Yet this knowledge is imparted to humans, by humans
and for humans. And since it is a principle of Thomistic thought that “whatever is received is received
according to the mode of the receiver,” revelation is also a human act conditioned by the human. 11

The truth of Faith is transmitted through Sacred Doctrine and is the human participation in divine science, i.e.
the knowledge which God and the blessed share in heaven. Theology, insofar as it is distinct from Sacred
Doctrine, is a human science of the divine. However, both start first with God and then proceeds according to
the human. Theology in fact differs from Sacred Doctrine only to the extent that in theology the truth of faith
is explicated through the more conspicuous use of rational arguments. In fact, theology, when properly done,
will merely present all of, and only, the truth of Sacred Doctrine in another form. This is possible because of
Thomas’ conviction that reason of itself can attain truth (yet not the same truths which are illumined by faith).

9
Jean-Pierre, Torrell, Initiation à saint Thomas d'Aquinas. Paris: Editions Cerf. English
translation, Saint Thomas Aquinas, Volume 1: The Person and His Work, by Robert Royal (Washington: Catholic
University of America Press, 1996), 45
10
https://nbseminary.ca/wp-content/uploads/image/THS_540_Module_1_Session_I-VII-2005_1_-
1.pdf, Accessed, 1st May, 2021.
11
https://aquinasonline.com/the-nature-and-method-of-the-theology-of-saint-thomas-aquinas/,
Accessed on 1st May, 2021.

3
The human, by employing faith and reason together, can attain the truth about divine things since both are
legitimate means of attaining truth.12

These principles by which Thomas understands the structure of theology are an application of principles
learned from Aristotle and Plato and applied to the reality of Christian revelation. At the core of his theological
synthesis is what is fundamentally a philosophical doctrine, i.e., the real distinction between essence
and esse (“to be,” or existence). Since in all of creation a thing’s esse is limited by its essence, the only way to
account for its existing at all is through unlimited esse causing it, and this we call God. By his metaphysics
of esse, Thomas combines God’s causality of creation (understood in Aristotelian terms) with creation’s
participation in the divine (understood in neo-Platonic terms). The combination of these two traditions allows
him to justify true rational knowledge of God through analogy. Creation is, by analogy, like God since He
created it. And in receiving being from God, it imitates and emanates from Him and tends toward Him who is
perfect Being by tending toward the perfection and continuation of its own being. 13

This last principle of emanation and return provides Thomas with the structure of his Summa Theologiae.
The Summa is organized in three parts: the First Part deals with God and his creative activity (emanation);
Second Part treats of human actions, along with their virtues, by which God is united to human beings in the
communion of knowledge and love (return); finally, Christ and his Church are treated in the Third Part as the
particular and historical means, necessitated by the Fall of Adam and Eve, of this return. 14

Besides the emanation and return that pertains to all created natures, these principles also apply to rational
creatures according to knowledge and love. Since all things tend toward God as toward their end, humans too
tend toward communion with God in knowledge and love. Since God is beyond what the human can naturally
attain by itself, God gratuitously provides the means of finding happiness in communion with Himself. Grace,
then, is that character or quality in humans by which we are related to God in knowledge and love. As being
an effect of God upon the human, it is created, and the result of God’s efficient causality. As the means of
intellectual and affective communion with God, or God’s presence in our souls in which we find beatitude and
our final end, it is uncreated and God is our final cause. And as it produces effects in us in which we imitate
God’s wisdom and compassion, God is the exemplar.

In Christ, an effect of God is united or returned to Himself in a manner that extends beyond participated
existence, or rational communion. In Christ, God is united to creation and humanity in God’s own personal

12
https://aquinasonline.com/the-nature-and-method-of-the-theology-of-saint-thomas-aquinas/,
Accessed on 1st May, 2021.
13
https://aquinasonline.com/the-nature-and-method-of-the-theology-of-saint-thomas-aquinas/,
Accessed on 1st May, 2021.
14
https://aquinasonline.com/the-nature-and-method-of-the-theology-of-saint-thomas-aquinas/,
Accessed on 1st May, 2021.

4
existence. Thus, the Second Person of the Trinity is efficient cause of the humanity of Christ, God acting in a
temporal way. As being united personally to God, Christ’s humanity is the perfection of human communion
and its final cause. And as the perfect human (being God’s perfect action in a human manner), Christ is
humanity’s exemplar.15

Natural and Human Law

Thomas Aquinas, much like Aristotle, wrote that nature is organized for good purposes. Unlike Aristotle,
however, Aquinas went on to say that God created nature and rules the world by "divine reason." Aquinas
described four kinds of law. Eternal law was God’s perfect plan, not fully knowable to humans. It determined
the way things such as animals and planets behaved and how people should behave. Divine law, primarily from
the Bible, guided individuals beyond the world to "eternal happiness" in what St. Augustine had called the
"City of God."16

Aquinas wrote most extensively about natural law. He stated, "the light of reason is placed by nature [and thus
by God] in every man to guide him in his acts." Therefore, human beings, alone among God’s creatures, use
reason to lead their lives. This is natural law. The master principle of natural law, wrote Aquinas, was that
"good is to be done and pursued and evil avoided." Aquinas stated that reason reveals particular natural laws
that are good for humans such as self-preservation, marriage and family, and the desire to know God. Reason,
he taught, also enables humans to understand things that are evil such as adultery, suicide, and lying.17

While natural law applied to all humans and was unchanging, human law could vary with time, place, and
circumstance. Aquinas defined this last type of law as "an ordinance of reason for the common good" made
and enforced by a ruler or government. He warned, however, that people were not bound to obey laws made
by humans that conflicted with natural law. 18

Two Kinds of Truth about God

Aquinas, there are two sorts of truths about God, there is a twofold mode of truth in what we profess about
God. Some truths about God exceed all the ability of human reason. Such is the truth that God is triune. But
there are some truths which the natural reason also can reach. Such are the truth that God exists, that he is one,

15
https://aquinasonline.com/the-nature-and-method-of-the-theology-of-saint-thomas-aquinas/,
Accessed on 1st May, 2021
16
https://www.crf-usa.org/bill-of-rights-in-action/bria-22-4-c-st-thomas-aquinas-natural-law-and-the-
common-good#:~:text=The%20master%20principle%20of%20natural,the%20desire%20to%20know%20God.,
Accessed on 1st May, 2021.
17
Ibid.,
18
Ibid.,

5
and the like. In fact, such truths about God have been proved demonstratively by the philosophers, guided by
the light of natural reason.19

On the one hand, there are truths beyond the capacity of the human intellect to discover or verify and, on the
other hand, there are truths falling within the capacity of human intellect to discover and verify. Let us call the
first sort truths beyond reason and the latter sort truths of natural reason. There are different ways of knowing
or obtaining access to each sort of truth. The truths of natural reason are discovered or obtained by using
the natural light of reason. The natural light of reason is the capacity for intelligent thought that all human
beings have just by virtue of being human. By exercising their native intelligence, human beings can discover,
verify, and organize many truths of natural reason. Aquinas thinks that human beings have discovered many
such truths and he expects human beings to discover many more. Although there is progress amidst the humans’
race in understanding truths of natural reason, Aquinas thinks there are truths that are totally beyond the
intelligence of the entire human race. 20

The truths beyond reason are outside the aptitude of the natural light of reason to discover or verify. The
cognitive power of all humanity combined, all humanity of the past, present, and future, does not suffice to
discover or verify one of the truths beyond reason. How then does an individual or humanity arrive at such
truths? Humanity does not arrive at them. Rather, the truths arrive at humanity from a higher intellect – God.
They come by way of divine revelation, that is, by God testifying to them. God testifies to them in a three-step
process.21

First, God elevates the cognitive powers of certain human beings so that their cognitive powers operate at a
level of aptitude beyond what they are capable of by nature. Thanks to the divinely enhanced cognition, such
people see more deeply into things than is possible for humans whose cognition has not been so enhanced. The
heightened cognition is compared to light, and is often said to be a higher light than the light of natural reason.
It is called the light of prophecy or the light of revelation. The recipients of the light of prophecy see certain
things that God sees but that the rest of humanity does not. Having seen higher truths in a higher light, the
recipients of the higher light are ready for the second step. 22

Second, God sends those who see things in the higher light to bear witness and to testify to what they see in
the higher light. By so testifying, the witnesses (the prophets and Apostles of old) served as instruments or a
mouthpiece through which God made accessible to humanity some of those truths that God sees but that
humanity does not see. Furthermore, such truths were then consigned to Scripture (by the cognitively enhanced

19
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.
20
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.
21
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.
22
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.

6
or “inspired” authors of the books of the Bible), and the Bible was composed. The Bible makes for the third
step.23

Third, in the present God uses the Bible as a current, active instrument for teaching the same truths to humanity.
By accepting in faith God speaking through the Bible, people today have a second-hand knowledge of certain
truths that God alone sees first-hand. Just as God illuminated the prophets and apostles in the light of prophecy
to see what God alone sees, God also illuminates people today to have faith in God speaking through the Bible.
This illumination is called the light of faith. 24

Thomas Aquinas on the "Scientific" Nature of Theology

The development of theology into something like its modem Sense as a rational procedure and an academic
discipline owes a huge debt to Peter Abelard (1079-21), who introduced the use of dialectic (or what we would
now call logic) so that truth in sacra doctrina was to be established by rational procedures and not simply by
appealing to traditional authorities. It also took theology teaching beyond being little more than a literary
analysis of scripture to being once more a speculation about the nature of God, but a speculation no longer
limited to the opinions of the Church Fathers. Abelard's move was to take theology beyond the reading of
scripture (lectio divina) towards the disputations which became a standard part of the teaching of theology in
the first universities of the thirteenth century and to the written Summae of theology. 25 The question of whether
theology could be regarded as a scientia became the preoccupation of thinkers and Thomas seems to have been
the first to have given prominence to the view that it is-- in some sense-a science.26

William of Auxerre was the first to raise the question of the scientific status of theology in his Summa of about
1220. He concluded that a science dealt with objects of nature and as God transcended these natural objects to
an infinite degree. it would be demeaning to call theology a science. William accepted that theology was
"argumentative", that it produces dialectical arguments that move from premise to conclusion, but whereas
philosophy and the sciences move from reason towards faith (that is, the acceptance of probable conclusions),
theology begins with faith and moves towards rational understanding (intellectus).27 This led to a perception
which later had enormous influence on Thomas’ theological and philosophical formulations.

23
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.
24
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.
25
G.R.Evans, Old Arts and New Theology (UK: Oxford Press, 1980), 31.
26
https://onlinelibrary.wiley.com/doi/pdf/10.1111/j.1741-2005.1997.tb02790.x, Accessed on 3rd May,
2021.
27
William of Auxerre, Summu Aurea, Book 3, De baptismo, referred to by M-D.Chenu, LA Thiologie
comme Science au Treizikme Sikcle, (Paris 1943, 36.

7
Thomas drew on the ideas of earlier writers but formed his own distinctive position by describing how theology
could be a science in the strictly Aristotelian sense. He completed the transition of theology from a dialectical
discipline to a science. It was precisely the introduction of Aristotle into theological methodology that allowed
the breakthrough. When Thomas was asked whether theology was a science, he did answer in the context of
the five ways in which the human mind can attain truth which Aristotle had outlined in the Nicomachean
Ethics,28 namely: understanding, science, wisdom, prudence, and art.29

For Thomas, theology was the highest form of wisdom like any other medieval theologian. Abelard had
involved theology with dialectical reasoning, but Thomas wanted to use demonstrative syllogisms which lead
to certain knowledge, so that theology could rightly be called probative. The model Thomas adopted, which
must now seem very strange, was that of theology as a deductive science. For theology to be deductive
according to Aristotle's standard it must begin with what is known and move towards what is less known. In
so far as a science deals with the knowledge of causes, an idea Thomas considered in his Summa contra Gentes
(Book on the truth of the Catholic faith against the errors of the unbelievers) and his commentaries on
Aristotle's Posterior Analytics and Metaphysics, philosophical theology can be seen to be such a science
dealing with, for example, God as first cause of all that exists. Thomas accepted this branch of theology as a
praeambula fidei (preambles of faith) but, to be a science in a more serious Aristotelian sense, theology must
also be probative and must begin with self-evident first principles as does philosophy. 30

He presents a model of theology as a deductive science. This is a model of theology like maths or logic that
leads to certain knowledge. In Thomas's version theology produces new knowledge by drawing the logical
implications of the articuli fidei (article of faith) that come from God. Thomas, however, is clear that theology
is a science and the most perfect science because its knowledge comes from God. 31

Positivism of Revelation

28
The Nicomachean Ethics is the name normally given to Aristotle's best-known work on ethics and this
work was either dedicated to his son, Nicomachus or his son edited it. The Nicomachean Ethics is widely
considered one of the most important historical philosophical works and had an important influence on the
European Middle Ages, becoming one of the core works of medieval philosophy. It therefore indirectly became
critical in the development of all modern philosophy as well as European law and theology.
https://en.wikipedia.org/wiki/Nicomachean_Ethics#:~:text=The%20Nicomachean%20Ethics%20(%2F%CB%8
Cn,best%2Dknown%20work%20on%20ethics.&text=Ethics%2C%20as%20now%20separated%20out,Aristotel
ian%20senses%20of%20these%20terms, Accessed on 2nd May, 2021.
29
Aristotle, Nicomchean Ethics, VI, 3-8.1 139b15-1142a30. Ibid.,
30
https://onlinelibrary.wiley.com/doi/pdf/10.1111/j.1741-2005.1997.tb02790.x, Accessed on 3rd May,
2021.
31
William of Auxerre, Summu Aurea, Book 3, De baptism………, 40.

8
The difficulty with Thomas' a priori model of theology is that it embodies a "positivism of revelation" just as
both Dietrich Bonhoeffer’s and Karl Barth's theology did.32 That is, the revealed content of theology is
something we must accept; take it or leave it, it cannot be argued for. Theology (and Christianity) rests on an
authoritarian claim that can never be justified rationally. That theology depends on revelation for our
knowledge of God and that we cannot give birth to this rationally is not quite the problem. Every discipline,
no matter what, must begin with some first principles which we just have to accept to get started. The difficulty
is that since the Enlightenment we can no longer assume the "articles of faith" as Thomas seems to have
understood them, as propositions derived from scripture and the Church's teaching. We interpret the Bible
because we have a better sense of the historical and social circumstances in which the Bible was produced. 33
For instance, in the post-modern era the Biblical accounts are being interpreted contextually as it is the need
of this time.

Evaluation and Conclusion

Thomas practiced both theology and natural theology. Furthermore, he blended the two rather freely, and
blended them into a unified architectonic wisdom. His architectonic contains both theology and natural
theology. Thomas is primarily a theologian and his best-known work is his Summa Theologica. Thomas saw
himself as using truths of natural reason to help understand truths of divine revelation. Consequently, as part
of his theology, Thomas presents and refines many philosophical arguments (truths of natural reason) that he
had inherited from multiple streams of his culture.34 He saw himself as taking all the truth they had discovered
and using it all to penetrate the meaning and intelligibility of what God is speaking through the Bible.

In his Summa Contra Gentiles, Aquinas presents in lengthy detail a series of philosophical demonstrations of
the existence of God, philosophical demonstrations of a variety of divine attributes, a philosophical theory of
naming God, as well as multiple philosophical points concerning divine providence. For the first two volumes
of the Summa Contra Gentiles, Aquinas proceeds without substantial appeal to the authority of Scripture. He
seems to intend his arguments to presuppose as little of the Christian faith as possible.

The Summa Contra Gentiles, traditionally, was pointed out as one of the principal locations of Aquinas natural
theology. One old interpretation of the Summa Contra Gentiles says that its purpose was to train Christian
missionaries who would be required to engage Muslims in discussion and debate about God. Perhaps, this
interpretation can be taken into consideration in the context of Christian dialogue with the people of other faith

32
Dietrich Bonhoeffer, Letters and Papers from Prison, edited by Eberhard Bethge (London: SCM
Press, 1971), 280, 286.
33
https://iep.utm.edu/theo-nat/#H5, Accessed on 3rd May, 2021.
34
Thomas relayed on Aristotle, Augustine, Boethius, Pseudo-Dionysius, Muslim philosophers and
commentators on Aristotle, and the Jewish Rabbi Moses Maimonides. Aquinas, etc.. for his theological and
philosophical arguments.

9
especially in a country like India which is religiously plural. Since Christians and Muslims held no common
sacred texts, they would need to dispute in terms afforded by their common humanity, that is, the truths of
natural reason. Thomas' introduction of arguments and concepts from the theistic non-Christian (Aristotle) and
Muslim (Averroes) was controversial within the Catholic Church of his day. Thomas Aquinas’s distinction of
the two sorts of truths about God and the two ways of knowing the truth about God soon faced outbreaks of
skepticism. That skepticism led to several developments in natural theology.

Bibliography

Bonhoeffer, Dietrich. Letters and Papers from Prison, edited by Eberhard Bethge. London: SCM Press, 1971.
Evans, G.R. Old Arts and New Theology (UK: Oxford Press, 1980), 31.

Jean-Pierre, Torrell. Initiation à saint Thomas d'Aquinas. Paris: Editions Cerf. English translation, Saint
Thomas Aquinas, Volume 1: The Person and His Work, by Robert Royal. Washington:
Catholic University of America Press, 1996.

William of Auxerre, Summu Aurea, Book 3, De baptismo, referred to by M-D.Chenu, LA Thiologie

comme Science au Treizikme Sikcle, Paris, 1943.

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10
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