Chapter 2 — The author’s intention in this work

Now of all human pursuits, that of wisdom is the most perfect, the most sublime, the most profitable, and the most delightful. It is the most perfect, since a man already shares in true happiness in proportion as he devotes himself to the pursuit of wisdom. Thus the wise man says, blessed is the man who meditates on wisdom (Sir 14:20). It is the most sublime because by it man especially approaches to a likeness to God, who made all things in wisdom (Ps 104[103]:24). Thus, since likeness is the cause of love, the pursuit of wisdom especially unites man to God by friendship: hence it is said that wisdom is an unfailing treasure for men; those who use it obtain friendship with God (Wis 7:14). It is the most profitable, because by wisdom itself man is brought to the kingdom of immortality, for the desire of wisdom leads to the everlasting kingdom (Wis 6:21). And it is the most delightful because companionship with her has no bitterness, and life with her has no pain, but gladness and joy (Wis 8:16).

Therefore, assuming the office of the wise man with confidence from God’s loving kindness, although it surpasses our own powers, the purpose we have in view is, in our own weak way, to declare the truth which the Catholic faith professes, while weeding out contrary errors; for, in the words of Hilary, I acknowledge that I owe my life’s chief occupation to God, so that every word and every thought of mine may speak of him. (Hilary, On the Trinity, bk. 1, ch. 37.)

But it is difficult to refute the errors of each individual, for two reasons. First, because we do not know the sacrilegious assertions of each erring individual well enough to refute their errors with arguments from what they say. For the doctors of old used this method to confute the errors of the heathens, whose opinions they were able to know since they had been heathens themselves, or at least had lived among heathens and were conversant with their teachings.

Second, because some of them, like the Mohammedans and pagans, do not agree with us as to the authority of any Scripture by which they may be convinced in the same way as we are able to dispute with the Jews by means of the Old Testament, and with heretics by means of the New. But the former accept neither. Thus we need to have recourse to natural reason, to which all are compelled to assent. And yet this is deficient in the things of God.

But while we are occupied in the inquiry about a particular truth, we shall show what errors are excluded thereby, and how demonstrable truth is in agreement with the faith of the Christian religion.

Faith and reason