799. Hence, the virtue of faith has the following properties:
(a) It is supernatural, not only because its object and motive are supernatural, but because it proceeds from a supernatural principle, i.e., grace (John, vi, 29; Eph., ii. 8).
(b) It is obscure, because the believer a.s.sents to that which has no intrinsic evidence for him. He does not see its truth as the blessed see G.o.d, for "we see now through a gla.s.s in a dark manner, but then face to face" (I Cor., xiii. 12). He does not know its truth as he knows evident or naturally demonstrated propositions, for faith is about truths that surpa.s.s reason--things "that appear not." This, of course, does not mean that faith is not rightly called a new light added to the mind, and that the motives which call for the acceptance of faith are not evidently credible.
(c) It is free, because, although one cannot dissent from that which is evident intrinsically (e.g., that two and two make four), one is able to dissent from that which is obscure.
(d) It is not a process of reasoning, but a simple act of a.s.sent, in which one accepts at the same time the authority of the Revealer and the truth of His revelation. "Jesus said to her (Martha): I am the resurrection and the life .... Believest thou this? She saith to Him: Yea, Lord, I have believed that Thou art the Christ, etc." (John, xi.
25-27).
(e) It is firm and unshaken in a far higher degree than the a.s.sent of understanding and science, since it rests on the infallible authority of G.o.d (I Thess., ii. 13).
800. Before justification, faith exists, it seems, only as an act performed under the influence of actual or transitory grace. After the infusion of habitual grace, faith is a habit or infused virtue. But there are two modes of existence characteristic of this one habit, and hence the distinction of living and dead faith (Gal., v. 6; James, ii.
26).
(a) Living faith is that which is informed or animated by charity. This latter virtue is called the soul of all the other virtues, inasmuch as it directs them to their supreme end, divine friendship, and gives meritorious value to their works. All those have living faith who join to belief a life in agreement with belief--that is, the state of grace, love of G.o.d and good works.
(b) Dead faith is that which is separated from charity. It is a true virtue, because it directs the a.s.sent of the intellect to its proper end; but it is an imperfect virtue, because its acts are not directed to the Last End, and are not meritorious of eternal life. All those who believe, but who do not live up to their belief in matters of importance, who neglect serious duties to G.o.d or others, have dead faith. Examples are those who call themselves Catholics, but neglect attendance at church and the reception of the Sacraments.
801. Those who have, or who had faith, are the following:
(a) the Angels in the state of probation and our first parents in Paradise, for faith is necessary as a means in every condition short of the beatific vision (see 785, 158); (b) those in this life who are in the friendship of G.o.d, and also those believers who are not in the friendship of G.o.d, the former having living, and the latter dead faith (see 800); (c) the souls in purgatory, the ancient patriarchs in limbo.
802. Those who have not faith are the following: (a) those who have vision of the truths of faith, that is, the Saints in heaven and Christ while on earth (I Cor., xiii. 10); (b) those who reject obstinately even one doctrine of faith, for, if individual judgment is put above the authority of G.o.d even in one point, the motive or keystone of faith, and therefore faith itself, is no longer a.s.sented to; (c) the lost, for, being cut off entirely from grace, these possess no virtue infused by G.o.d. "The devils believe and tremble" (James, ii. 19), but their belief is not supernatural or free, but natural and unwilling.
803. Of those who have faith, some have greater, and some less faith.
Thus, our Lord reproved St. Peter for his little faith (Matt., xiv.
31), and praised the Woman of Canaan for her great faith (Matt., xv.
28). But since all are obliged to have supreme confidence in G.o.d and to accept all He teaches, how is there room for different degrees of faith?
(a) Faith must be supreme appreciatively, that is, all must put the formal object of faith, the motive of its a.s.sent, above every other motive of a.s.sent, for the First Truth speaking deserves more adherence than any other authority. In this respect, therefore, and in the exclusion of every doubt, the faith of all is equal. But faith need not be supreme intensively, that is, it is not required that the intellect should feel the a.s.sent of faith more than the a.s.sent given to natural truth, or that the will must experience the highest alacrity, devotion and confidence; for the truths that are nearer to us move us more vehemently than do higher and invisible truths. Hence, in this respect the faith of one may be more firm or fervent than the faith of another, according as one is more childlike, more loving, more intense in his acceptance of G.o.d"s Word than another.
(b) Faith must be universal, that is, we must accept the entire material object of revelation, and none may pick and choose according to his likes or fancies, for all of revelation has G.o.d for its Author.
In this respect the faith of all is equal, all believers accepting twelve articles, while those who accept eleven or six or one or none, are not believers. But faith need not be explicit as to all its doctrines, and hence, while one believer who is not thoroughly instructed may know only the twelve articles of the Creed, another believer who is better instructed may know the hundreds of other truths that are contained in the articles. In this way the faith of one is greater extensively.
804. Can faith grow or decline in the same person? (a) If there is question of acts of faith, the later acts can be more or less firm or fervent than those that preceded, in the way explained in the previous paragraph. In this sense we may understand the Apostles to have asked of our Lord a higher degree of faith, that they might work miracles in His name (Luke, xvii. 5). (b) If there is question of the habit of faith, it itself is increased at every increase of sanctifying grace (see 745). St. Paul writes to the Corinthians (II Cor., x. 15) that he has hope of their "increasing faith." Moreover, by repeated acts of faith the ease and delight with which the habit is exercised increases, as is the case with acquired habits. But the habit of faith is not diminished directly as was explained regarding the infused virtues in general (see 745).
805. The means of growing in faith are: (a) prayer to the Father of lights: "Lord, increase our faith" (Luke, xvii. 5); (b) reading of the scriptures, the Lives of the Saints and other similar works, and attendance at spiritual instructions; (c) frequent acts of faith in the world we see not and its coming rewards; (d) exercise of faith, by directing our thoughts, words, and actions according to the teaching of faith, rather than according to the maxims of the world; for "the just man liveth by faith" (Heb., x. 38), and "faith without works is dead"
(James, ii. 20).
806. The cause of faith is G.o.d. (a) It is G.o.d who directly through revelation, or indirectly through the Church, the evangelists, preachers, etc., "brings the message before man" (Rom., x. 15); (b) it is G.o.d who "causes the mind of man to a.s.sent" to His message. No matter how persuasive the teacher or how well disposed or learned the hearer may be, faith will not come unless the light of grace leads the way (Eph., ii. 8).
807. The effects of faith are fear of G.o.d and purification of the heart. (a) Dead faith causes one to fear the penalties of divine justice, that is, to have servile fear (James, ii. 19): living faith causes one to fear sin itself, that is, to have filial fear. (b) Faith, by elevating man to higher things, purifies his soul from the defilements of lower things (Acts, xv. 9): if faith is dead, it at least purifies the intellect from error; if it is living, it also purifies the will from evil.
808. The Gifts of Understanding and Knowledge.--As was said above (see 159), the Gifts of the Holy Ghost are intended as means for perfecting the theological virtues. There are two Gifts that serve the virtue of faith, namely, the Gifts of Understanding and Knowledge.
(a) Faith, being a.s.sent, must have a right idea of what is proposed for acceptance; but, as it is obscure (see 799), and as there are things apart from faith that may corrupt our notion of it, the Gift of Understanding is conferred, a simple perception and divine intuition through which one receives a correct notion of the mysteries of faith.
(b) Faith, being the starting point of all supernatural activities, must be the norm by which we judge of what we should think and do in the affairs of life; but, as it is a simple act of a.s.sent (see 799) and as the creatures of the world are a temptation and a snare (Wis., xiv.
11), the Gift of Knowledge is given, through which one receives a correct judgment about the things of this world. These then take on a new and fuller significance in the light of the teachings of faith.
809. The Gift of Understanding must not be confused with the Beatific Vision. (a) A perfect penetration of the mysteries, which enables one to perceive their essence and causes (e.g., the how and the why of the Trinity), is given by the Beatific Vision; but such understanding removes all obscurity, and is therefore insociable with faith. (b) An imperfect penetration of the teachings of faith, which does not take away the obscurity and mysteriousness, is given by the Gift of Understanding, and is therefore sociable with faith. The effects of this Gift are: it distinguishes the truths of faith from false doctrines; it conveys a clear view of the credibility of the mystery of faith against all difficulties and objections; it gives knowledge of the supernatural import of the secondary truths of faith, that is, of those revealed happenings and facts that are not themselves supernatural (Luke, xxiv. 32); it gives understanding of the practical aspect of a mystery--for example, that the intratrinitarian relations of the Divine Persons are a model for the regulation of the Christian life, in knowledge and love of divine things.
810. The Gift of Knowledge, which like the other Gifts is had by all the just, must not be confused with sacred knowledge or theology, nor with the extraordinary gifts of infused knowledge and the charism of knowledge.
(a) The Gift of Knowledge resembles theology in that it reproduces objectively what reason does when it argues from the visible world to the invisible Creator; but, while subjectively theology is the result of study in which one pa.s.ses successively from premise to conclusion.
Knowledge is the result of a divine light that may be found even in the illiterate, and it takes in at a glance all that is contained in a process of argumentation. Through this Gift the wonders of nature, the events of history, the arguments of philosophy, lead one firmly and spontaneously to the Last End and the supernatural realities of faith.
(b) Infused knowledge may have for its object things purely natural (such as truths of philosophy and the ability to speak foreign languages), while the Gift of Knowledge is concerned only with faith, judging what is to be believed or done according to faith.
(c) The charism of knowledge (I Cor., xii. 8) is a grace given one for the benefit of others, by which one is able to communicate to them successfully the teachings of faith; the Gift of Knowledge, on the contrary, proceeds from the habit of sanctifying grace, and is intended for the benefit of its recipient.
811. To each of the Gifts of the Holy Ghost correspond Beat.i.tudes and Fruits (see 159).
(a) To the Gift of Understanding corresponds the Sixth Beat.i.tude: "Blessed are the pure of heart, for they shall see G.o.d." For by Understanding the mind is pure from wrong ideas of truth, and sees that G.o.d is above all that the intellect can comprehend. The two fruits that proceed from Understanding are faith (i.e., conviction about revealed truth) and ultimately joy, in union with G.o.d through charity. (b) To the Gift of Knowledge corresponds the Third Beat.i.tude: "Blessed are they that mourn, for they shall be comforted." For by Knowledge one judges rightly about created things, grieves over the wrong use made of them, and is comforted when they are turned to their proper end.
Art. 2: THE SINS AGAINST FAITH
(_Summa Theologica_, II-II, qq. 10-15.)
812. The sins against faith can all be reduced to four heads: (a) sins of unbelief (see 813-886), which are opposed to the internal act of faith; (b) sins of blasphemy (see 887-903), which are opposed to the external act of faith; (c) sins of ignorance (see 904-911), which are opposed to the Gift of Knowledge; (d) sins of blindness and dullness (912), which are opposed to the Gift of Understanding.
813. The Sin of Unbelief.--Unbelief in general is a want of faith. It is of two kinds, negative and positive.
(a) Negative unbelief is the absence of faith in a person who has never heard of it at all, or only insufficiently. Thus, the Indians in America before the coming of Christian missionaries were negative unbelievers. This kind of unbelief is a punishment, since it results from original sin; but it is not a sin itself, and those who die in negative unbelief are lost, not on account of this, but on account of sins against the natural law (John, xv. 22; Rom., x. 14). With this kind of unbelief we are not here concerned.
(b) Positive unbelief is the absence of faith in one who has heard it sufficiently, so that the lack of it is due to his own fault. This kind of unbelief is, of course, a sin, for it supposes that one is acting against the light one has received.
814. Positive unbelief is either a refusal or a renouncement of faith.
(a) Ordinary unbelief is a refusal of faith, that is, non-acceptance of faith by one who has never had faith; (b) apostasy, or desertion, is the abandonment of faith by one who formerly accepted it. This is not a distinct kind of unbelief, since, like ordinary unbelief, it has for its object or term the denial of revealed truth; but it is an aggravating circ.u.mstance of unbelief (II Peter, ii. 21).
815. The sin of unbelief is, committed either directly or indirectly.
(a) It is committed directly, when one rejects what pertains to faith (its acts, objects or motive); (b) it is committed indirectly, when one guiltily places oneself or others in the occasion or danger of unbelief. The dangers against faith will be considered after the sins of unbelief (see 848-886).
816. Direct sins of unbelief are those opposed to the elements that belong to the nature of faith and that are contained in its definition (see 751, 798). (a) Opposed to the act of a.s.sent are sins of non-a.s.sent or dissent (see 817-839); (b) opposed to the cert.i.tude and firmness of a.s.sent are sins of doubt (840-846); (c) opposed to the right object of faith are sins of credulity (847); (d) opposed to the motive of faith is rationalism (847).
817. Sins of non-a.s.sent are those by which one omits to make an act of faith when one should. This kind of sin will be treated when we come to the commandments of faith as to its internal and external acts (see 925 sqq.)
818. Sins of dissent are sins of commission, and are of two kinds: (a) privative unbelief, which is the want of faith in one who has heard the faith sufficiently and should realize the obligation of embracing it, but who refuses to believe, although he makes no opposition to faith; (b) contrary unbelief, which is the want of faith in one who has heard the faith and its motives of credibility sufficiently to know the duty of embracing it, and who not only refuses to believe, but even accepts the errors opposed to faith.
819. What is the gravity of sins of dissent, doubt, and rationalism?
(a) From their nature, these sins are always mortal, for they refuse to G.o.d the homage of the intellect and will that is due Him, deprive man of the beginning of spiritual life, and lead to eternal condemnation (Mark, xvi. 16). (b) From their circ.u.mstances, these and other sins against faith may be venial (see 180-184). Thus, if a man refuses to believe or accepts error, not having sufficient knowledge of his obligation or not fully consenting to the sin, his fault is venial subjectively or formally.
820. Are sins against faith more serious than all other kinds of sin?
(a) From their nature, sins against faith are worse than sins against the moral virtues, for the former offend directly against G.o.d Himself, but not so the latter. Hatred of G.o.d, however, is a greater sin than sins of unbelief, as will be shown when we treat of sins against charity. (b) From their circ.u.mstances, sins against faith may be less serious than sins against the moral virtues. Example: A venial sin against faith is less serious than a mortal sin against justice.