Daily Divine Service Book marks today as the commemoration of Thomas Aquinas. Because of my opposition to Aquinas' belief that revelation can never contradict reason I considered posting some quotes by Etienne Tempier but decided instead to post some of the better things Aquinas had to say as well as some helpful words from Sasse.
"It should be noted that though many might write concerning Catholic truth, there is this difference: that those who wrote the canonical Scripture, the Evangelists and Apostles, and others of this kind, so constantly assert it that they leave no room for doubt. That is his meaning when he says ‘we know his testimony is true.’ Galatians 1:9, “If anyone preach a gospel to you other than that which you have received, let him be anathema!” The reason is that only canonical Scripture is a measure of faith. Others, however, so wrote of the truth that they should not be believed save insofar as they say true things." - Thomas Aquinas, Lectures on the Gospel of John, ed. P. Raphaelis Cai, O.P., Editio V revisa (Romae: Marietti Editori Ltd., 1952) n. 2656, p. 488.
"The precepts of the Law, which man is bound to fulfil, concern acts of virtue which are the means of attaining salvation. Now an act of virtue, as stated above (Q, A) depends on the relation of the habit to its object. Again two things may be considered in the object of any virtue; namely, that which is the proper and direct object of that virtue, and that which is accidental and consequent to the object properly so called. Thus it belongs properly and directly to the object of fortitude, to face the dangers of death, and to charge at the foe with danger to oneself, for the sake of the common good: yet that, in a just war, a man be armed, or strike another with his sword, and so forth, is reduced to the object of fortitude, but indirectly. Accordingly, just as a virtuous act is required for the fulfilment of a precept, so is it necessary that the virtuous act should terminate in its proper and direct object: but, on the other hand, the fulfilment of the precept does not require that a virtuous act should terminate in those things which have an accidental or secondary relation to the proper and direct object of that virtue, except in certain places and at certain times. We must, therefore, say that the direct object of faith is that whereby man is made one of the Blessed, as stated above (Q, A): while the indirect and secondary object comprises all things delivered by God to us in Holy Writ, for instance that Abraham had two sons, that David was the son of Jesse, and so forth. Therefore, as regards the primary points or articles of faith, man is bound to believe them, just as he is bound to have faith; but as to other points of faith, man is not bound to believe them explicitly, but only implicitly, or to be ready to believe them, in so far as he is prepared to believe whatever is contained in the Divine Scriptures. Then alone is he bound to believe such things explicitly, when it is clear to him that they are contained in the doctrine of faith" -Thomas Aquinas, Summa Theologica, Part 2 of Part 2, Q.1, A. 9
"This doctrine is especially based upon arguments from authority, inasmuch as its principles are obtained by revelation: thus we ought to believe on the authority of those to whom the revelation has been made. Nor does this take away from the dignity of this doctrine, for although the argument from authority based on human reason is the weakest, yet the argument from authority based on divine revelation is the strongest. But sacred doctrine makes use even of human reason, not, indeed, to prove faith (for thereby the merit of faith would come to an end), but to make clear other things that are put forward in this doctrine. Since therefore grace does not destroy nature but perfects it, natural reason should minister to faith as the natural bent of the will ministers to charity. Hence the Apostle says: "Bringing into captivity every understanding unto the obedience of Christ" (2 Cor. 10:5). Hence sacred doctrine makes use also of the authority of philosophers in those questions in which they were able to know the truth by natural reason, as Paul quotes a saying of Aratus: "As some also of your own poets said: For we are also His offspring" (Acts 17:28). Nevertheless, sacred doctrine makes use of these authorities as extrinsic and probable arguments; but properly uses the authority of the canonical Scriptures as an incontrovertible proof, and the authority of the doctors of the Church as one that may properly be used, yet merely as probable. For our faith rests upon the revelation made to the apostles and prophets who wrote the canonical books, and not on the revelations (if any such there are) made to other doctors. Hence Augustine says (Epis. ad Hieron. xix, 1): "Only those books of Scripture which are called canonical have I learned to hold in such honor as to believe their authors have not erred in any way in writing them. But other authors I so read as not to deem everything in their works to be true, merely on account of their having so thought and written, whatever may have been their holiness and learning." -Thomas Aquinas, Summa Theologica, The Nature and Extent of Sacred Doctrine, Q8. Whether Sacred Doctrine Is A Matter of Argument?
"Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith, we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections---if he has any---against faith. Since faith rests upon infallible truth, and since the contrary of a truth can never be demonstrated, it is clear that the arguments brought against faith cannot be demonstrations, but are difficulties that can be answered."-Thomas Aquinas, Summa Theologica, The Nature and Extent of Sacred Doctrine, Q. Whether Sacred Doctrine is a Matter of Argument?
All of the above can be found on this very helpful blog.
“Lutheran theology differs from Reformed theology in that it lays great emphasis on the fact that the evangelical church is none other than the medieval Catholic Church purged of certain heresies and abuses. The Lutheran theologian acknowledges that he belongs to the same visible church to which Thomas Aquinas and Bernard of Clairvaux, Augustine and Tertullian, Athanasius and Ireneaus once belonged. The orthodox evangelical church is the legitimate continuation of the medieval Catholic Church, not the church of the Council of Trent and the [First] Vatican Council which renounced evangelical truth when it rejected the Reformation. For the orthodox evangelical church is really identical with the orthodox Catholic Church of all times. And just as the very nature of the Reformed Church emphasizes its strong opposition to the medieval church, so the very nature of the Lutheran Church requires it to go to the farthest possible limit in its insistence on its solidarity and identity with the Catholic Church. It was no mere ecclesiastico-political diplomacy which dictated the emphatic assertion in the Augsburg Confession that the teachings of the Evangelicals were identical with those of the orthodox Catholic Church of all ages, and no more was it romanticism or false conservatism which made our church anxious to retain as much of the old canonical law as possible, and to cling tenaciously to the old forms of worship.”-Hermann Sasse, Here We Stand, Augsburg Publishing House, 1938, pp. 110-11.
I found the above quote on this excellent blog.