 In the Middle Ages, Thomas Aquinas affirms both the supernatural, grace-induced character of Christian belief and its rational warrant. Since Aquinas is a common reference point in contemporary discussions about faith and revelation, it will be helpful to consider his thought in a bit more detail. (For a comparison between Aquinas’s thought on revelation with Jewish and Islamic medieval perspectives, see Dobie 2019.) Aquinas believes that the Christian revelatory claim can be justified, at least to a significant degree, by inferential arguments (see, e.g., Summa Contra Gentiles I, Ch. 6). Sometimes he seems to suggest that arguments are necessary for rational assent to revelation (Summa Theologiae II-II, q. 2, a. 9, ad. 3). At other times, however, it appears that faith is justified without arguments (ST II-II, q. 27, a. 3, ad. 2. See also Niederbacher 2012: 342–343). Due to this tension, there are different interpretations of Aquinas. John Jenkins has helpfully distinguished between the Naturalist Interpretation, the Voluntarist Interpretation, and the Supernatural Externalist Interpretation (Jenkins 1997: Ch. 6). These interpretations emphasize different elements of Aquinas’s thought that are also found in traditional theology in general. As we will see in the following sections, similar elements recur in contemporary theories. 