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Michael Torre Aquinas and the Credibility of God I want to set forth what I believe to be Aquinas's view on the credibility of God's existence, and then defend that view and relate it to certain theological points. Regarding the first matter, I will rely chiefly on several chapters from the Summa Contra Gentiles, supplementedby the same material from the first article ofthe Summa Theologiae . I believe Thomas has a clear view on the credibility of God's existence, and that his view is clearly presented to us in the Summa Contra Gentiles. Let us begin, however, with the first article ofthe Summa Theologiae . There, Thomas divides truths about God into two categories: those accessible and those inaccessible to human reason. The former truths about God can be demonstrated by human reason.Were we, however, to rely on demonstration alone as a means to reach these truths, then they would "only be known by aJew, and that after a long time, and with the admixture ofmany errors. Evidently, then, Thomas thinks diat there is another way to divine truths besides rational demonstration. And since God's very existence is one ofthose truths, Thomas here holds that we can become LOGOS 3:2 SPRING 2oOO [?8LOGOS convinced of this in a way other than by such demonstration. Furthermore , this other way—the way of God's revelation—will make such a truth known not only to the few but to die many, and not after a long time but a short one, and not mixed with any error. This doctrine of the Summa Theologiae merely repeats what Thomas had said a few years earlier in die Summa Contra Gentiles. After stating his intention regarding that work in its second chapter, he goes on (in chapter 3) to make the identical distinction regarding divine truths accessible and inaccessible to human reason. Then, in chapter 4, he explains at much greater length the three defects that follow from having to rely on demonstration alone to know God. Thomas there explains whyJew men would come to know God: because they are not disposed to pursue such demonstrations, because ofthe exigencies oflife, and because oflaziness. The lengdi of time needed derives from the profundity of divine truth, the requirement of preparatory study, and the distraction of the passions . And the error likely in such studies would lead many to doubt their veracity, a doubt often heightened by the weakness of our minds. Thomas concludes that, were we left only to demonstrative knowledge of God's existence, "the human race would remain in the blackest shadows of ignorance."2 Strong words indeed, coming from Thomas! As an initial comment, these words of both Summae seem to make it very clear that Thomas, far from relying upon the Quinqué Viae as the main means to our knowledge of God, explicitly rejects diem as die usual way we rightly come to a beliefin God's existence. In the next two chapters, Thomas goes on to detail for us the other way God's existence is made credible to us, die way most do come to a belief in God, namely through divine revelation. In particular, he explains how God reveals Himself, and why it is reasonable for us to believe in Him on the basis of such revelations. This way does not demonstrate die existence of God or anything about God, but it does make that existence credible; diat is, it accords AQUINAS AND THE CREDIBILITY OF GODI09 with a standard ofreasonableness, so diat to believe in God is not"to believe foolishly."3 What is the way, dien, most are led to believe in God, according to Thomas? Through die miraculous. It is because God works miracles that most believe in Him. And it most reasonable diat diey should, for, as he later explains in his discussion ofmiracles, dieir very nature—which is to occur outside die natural order ofevents and causes—requires that God alone be dieir proper cause.4 What miracles lead us to believe in God? Thomas mentions diree fundamental types. First, there is the evidence of prophecy. For instance, Christ's person and action, and His transformative effect upon die world...

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