section_path: Theology/Revelation
section_name: Revelation
paragraph_text: Revelation
  
  Thomas believed that truth is known through reason, rationality (natural revelation) and faith (supernatural revelation). Supernatural revelation has its origin in the inspiration of the Holy Spirit and is made available through the teaching of the prophets, summed up in Holy Scripture, and transmitted by the Magisterium, the sum of which is called "Tradition". Natural revelation is the truth available to all people through their human nature and powers of reason. For example, he felt this applied to rational ways to know the existence of God.
  
  Though one may deduce the existence of God and his Attributes (Unity, Truth, Goodness, Power, Knowledge) through reason, certain specifics may be known only through the special revelation of God through Jesus Christ. The major theological components of Christianity, such as the Trinity, the Incarnation, and charity are revealed in the teachings of the church and the scriptures and may not otherwise be deduced. However, Thomas also makes a distinction between "demonstrations" of sacred doctrines and the "persuasiveness" of those doctrines. The former is akin to something like "certainty", whereas the latter is more probabilistic in nature.
  
  In other words, Thomas thought Christian doctrines were "fitting" to reason (i.e. reasonable), even though they cannot be demonstrated beyond a reasonable doubt. In fact, the Summa Theologica is filled with examples of Thomas arguing that we would expect certain Christian doctrines to be true, even though these expectations are not demonstrative (i.e. 'fitting' or reasonable). For example, Thomas argues that we would expect God to become incarnate, and we would expect a resurrected Christ to not stay on Earth.