“Moreover although this science may accept something from the philosophical sciences, it requires them merely for the larger manifestation of the matters which it teaches. For it takes its principles, not from other sciences, but immediately from God through revelation. So it does not receive from them as from superiors, but uses them as servants. Even so, it uses them not because of any defect of its own, but because of the defectiveness of our intellect which is more easily conducted (_manuducitur_) by natural reason to the things above reason which this science teaches.” Thomas now shows, with scholastic formalism, that God is the _subjectum_ of this science; since all things in it are treated with reference to God (_sub ratione Dei_), either because they are God himself, or because they bear relationship (_habent ordinem_) to God as toward their cause and end (_principium et finem_). The final question is whether this science be _argumentativa_, using arguments and proofs; and Thomas thus sets forth his masterly solution: “I reply, it should be said that as other sciences do not prove their first principles, but argue from them in order to prove other matters, so this science does not argue to prove its principles, which are articles of Faith, but proceeds from them to prove something else, as the Apostle, in 1 Corinthians xv., argues from the resurrection of Christ to prove the resurrection of us all. One should bear in mind that in the philosophic sciences the lower science neither proves its own first principles nor disputes with him who denies them, but leaves that to a higher science. But the science which is the highest among them, that is metaphysics, does dispute with him who denies its principles, if the adversary will concede anything; if he concede nothing it cannot thus argue with him, but can only overthrow his arguments. Likewise _sacra Scriptura_ (or _doctrina_ or sacred science, theology), since it owns no higher science, disputes with him who denies its principles, by argument indeed, if the adversary will concede any of the matters which it accepts through revelation. Thus through Scriptural authorities we dispute against heretics, and adduce one article against those who deny another. But if the adversary will give credence to nothing which is divinely revealed, sacred science has no arguments by which to prove to him the articles of faith, but has only arguments to refute his reasonings against the Faith, should he adduce any. For since faith rests on infallible truth, its contrary cannot be demonstrated: manifestly the proofs which are brought against it are not proofs, but controvertible arguments.