human thought and experience. But, for Thomas, what God reveals has precisely that quality which Luther sought to recover in his translation—that is, the intimate self-manifestation, the word which pours from the heart, and which animates faith.4 According to Montag, these reversals between Aquinas and Suárez assume the loss in the late Middle Ages of the metaphysical framework of participation, and the concomitant loss of an intrinsic link between the sign and the thing signified: As a result, the