He continues at some length setting forth their well-nigh evangelical virtue, and speaks of the Gospel as _reformatio legis naturalis_. At the beginning of Liber III. comes the statement: “We set the faith of the blessed Trinity as the foundation of all good.” Whereupon Abaelard breaks out in a denunciation of those who misuse dialectic; but again he passes to a defence of the art as an art and branch of knowledge, and shows its need as a weapon against those wranglers who will be quieted neither by the authority of the saints nor the philosophers: against whom, he, Abaelard, trusting in the divine aid, will turn this weapon as David did the sword of Goliath. He now states the true object of his work: “First then is to be set forth the theme of our whole labour, and the sum of faith; the unity of the divine substance and the Trinity of persons, which are in God, and are one God. Next we state the objections to our theses, and then the solutions of those objections.” And he gives the substance of the Athanasian Creed. From this point, his work becomes more dialectical and constructive, although of course continuing to quote authorities. He is emboldened to discuss the deepest mysteries, the very penetralia of the Trinity, and in a way which might well alarm men like Bernard, who desired acceptance of the Faith, with rhetoric, but without discussion. To be sure Abaelard pauses to justify himself by reverting to his apologetic purpose: “Heretics must be coerced with reason rather than by force.” However this may be, the work henceforth shows the passing on of logic to the exercise of its architectonic functions in constructing a systematic theological metaphysics. The miscalled _Introductio ad theologiam_, as might be expected of a last revision of the author’s _Theology_, is a more organic work. In the Prologue, Abaelard speaks of it as a _Summa sacrae eruditionis_ or an _Introductio_ to Divine Scripture. And again he states the justifying purpose of his labour, or rather puts it into the mouths of his disciples who have asked for such a work from him: “Since our faith, the Christian Faith, seems entangled in such difficult questions, and to stand apart from human reason (_et ab humana ratione longius absistere_), it should be fortified by so much the stronger arguments, especially against the attacks of those who call themselves philosophers.” Continuing, Abaelard protests that if in any way, for his sins, he should deviate from the Catholic understanding and statement, he will on seeing his error revise the same, like the blessed Augustine.