ignorance, since ignorance is the opposite of science. Now we are not
in ignorance of those things we have to believe, since ignorance of
such things savors of unbelief, according to 1 Tim. 1:13: "I did it
ignorantly in unbelief." Therefore things that are of faith can be an
object of science.

Obj. 2: Further, science is acquired by reasons. Now sacred writers
employ reasons to inculcate things that are of faith. Therefore such
things can be an object of science.

Obj. 3: Further, things which are demonstrated are an object of
science, since a "demonstration is a syllogism that produces
science." Now certain matters of faith have been demonstrated by the
philosophers, such as the Existence and Unity of God, and so forth.
Therefore things that are of faith can be an object of science.

Obj. 4: Further, opinion is further from science than faith is, since
faith is said to stand between opinion and science. Now opinion and
science can, in a way, be about the same object, as stated in Poster.
i. Therefore faith and science can be about the same object also.

_On the contrary,_ Gregory says (Hom. xxvi in Evang.) that "when a
thing is manifest, it is the object, not of faith, but of
perception." Therefore things that are of faith are not the object of
perception, whereas what is an object of science is the object of
perception. Therefore there can be no faith about things which are an
object of science.

_I answer that,_ All science is derived from self-evident and
therefore "seen" principles; wherefore all objects of science must