Reply Obj. 1: The saying of the Apostle refers to those imperfect things from which imperfection is inseparable, for then, when the perfect comes the imperfect must needs be done away. Thus with the advent of clear vision, faith is done away, because it is essentially "of the things that appear not." When, however, imperfection is not inseparable from the imperfect thing, the same identical thing which was imperfect becomes perfect. Thus childhood is not essential to man and consequently the same identical subject who was a child, becomes a man. Now lifelessness is not essential to faith, but is accidental thereto as stated above. Therefore lifeless faith itself becomes living.
Reply Obj. 2: That which makes an animal live is inseparable from an animal, because it is its substantial form, viz. the soul: consequently a dead thing cannot become a living thing, and a living and a dead thing differ specifically. On the other hand that which gives faith its form, or makes it live, is not essential to faith.
Hence there is no comparison.
Reply Obj. 3: Grace causes faith not only when faith begins anew to be in a man, but also as long as faith lasts. For it has been said above (I, Q. 104, A. 1; I-II, Q. 109, A. 9) that G.o.d is always working man"s justification, even as the sun is always lighting up the air. Hence grace is not less effective when it comes to a believer than when it comes to an unbeliever: since it causes faith in both, in the former by confirming and perfecting it, in the latter by creating it anew.
We might also reply that it is accidental, namely on account of the disposition of the subject, that grace does not cause faith in one who has it already: just as, on the other hand, a second mortal sin does not take away grace from one who has already lost it through a previous mortal sin.
Reply Obj. 4: When living faith becomes lifeless, faith is not changed, but its subject, the soul, which at one time has faith without charity, and at another time, with charity.
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FIFTH ARTICLE [II-II, Q. 4, Art. 5]
Whether Faith Is a Virtue?
Objection 1: It would seem that faith is not a virtue. For virtue is directed to the good, since "it is virtue that makes its subject good," as the Philosopher states (Ethic. ii, 6). But faith is directed to the true. Therefore faith is not a virtue.
Obj. 2: Further, infused virtue is more perfect than acquired virtue.
Now faith, on account of its imperfection, is not placed among the acquired intellectual virtues, as the Philosopher states (Ethic. vi, 3). Much less, therefore, can it be considered an infused virtue.
Obj. 3: Further, living and lifeless faith are the same species, as stated above (A. 4). Now lifeless faith is not a virtue, since it is not connected with the other virtues. Therefore neither is living faith a virtue.
Obj. 4: Further, the gratuitous graces and the fruits are distinct from the virtues. But faith is numbered among the gratuitous graces (1 Cor. 12:9) and likewise among the fruits (Gal. 5:23). Therefore faith is not a virtue.
_On the contrary,_ Man is justified by the virtues, since "justice is all virtue," as the Philosopher states (Ethic. v, 1). Now man is justified by faith according to Rom. 5:1: "Being justified therefore by faith let us have peace," etc. Therefore faith is a virtue.
_I answer that,_ As shown above, it is by human virtue that human acts are rendered good; hence, any habit that is always the principle of a good act, may be called a human virtue. Such a habit is living faith. For since to believe is an act of the intellect a.s.senting to the truth at the command of the will, two things are required that this act may be perfect: one of which is that the intellect should infallibly tend to its object, which is the true; while the other is that the will should be infallibly directed to the last end, on account of which it a.s.sents to the true: and both of these are to be found in the act of living faith. For it belongs to the very essence of faith that the intellect should ever tend to the true, since nothing false can be the object of faith, as proved above (Q. 1, A.
3): while the effect of charity, which is the form of faith, is that the soul ever has its will directed to a good end. Therefore living faith is a virtue.
On the other hand, lifeless faith is not a virtue, because, though the act of lifeless faith is duly perfect on the part of the intellect, it has not its due perfection as regards the will: just as if temperance be in the concupiscible, without prudence being in the rational part, temperance is not a virtue, as stated above (I-II, Q.
65, A. 1), because the act of temperance requires both an act of reason, and an act of the concupiscible faculty, even as the act of faith requires an act of the will, and an act of the intellect.
Reply Obj. 1: The truth is itself the good of the intellect, since it is its perfection: and consequently faith has a relation to some good in so far as it directs the intellect to the true. Furthermore, it has a relation to the good considered as the object of the will, inasmuch as it is formed by charity.
Reply Obj. 2: The faith of which the Philosopher speaks is based on human reasoning in a conclusion which does not follow, of necessity, from its premisses; and which is subject to be false: hence such like faith is not a virtue. On the other hand, the faith of which we are speaking is based on the Divine Truth, which is infallible, and consequently its object cannot be anything false; so that faith of this kind can be a virtue.
Reply Obj. 3: Living and lifeless faith do not differ specifically, as though they belonged to different species. But they differ as perfect and imperfect within the same species. Hence lifeless faith, being imperfect, does not satisfy the conditions of a perfect virtue, for "virtue is a kind of perfection" (Phys. vii, text. 18).
Reply Obj. 4: Some say that faith which is numbered among the gratuitous graces is lifeless faith. But this is said without reason, since the gratuitous graces, which are mentioned in that pa.s.sage, are not common to all the members of the Church: wherefore the Apostle says: "There are diversities of graces," and again, "To one is given"
this grace and "to another" that. Now lifeless faith is common to all members of the Church, because its lifelessness is not part of its substance, if we consider it as a gratuitous gift. We must, therefore, say that in that pa.s.sage, faith denotes a certain excellency of faith, for instance, "constancy in faith," according to a gloss, or the "word of faith."
Faith is numbered among the fruits, in so far as it gives a certain pleasure in its act by reason of its certainty, wherefore the gloss on the fifth chapter to the Galatians, where the fruits are enumerated, explains faith as being "certainty about the unseen."
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SIXTH ARTICLE [II-II, Q. 4, Art. 6]
Whether Faith Is One Virtue?
Objection 1: It would seem that faith is not one. For just as faith is a gift of G.o.d according to Eph. 2:8, so also wisdom and knowledge are numbered among G.o.d"s gifts according to Isa. 11:2. Now wisdom and knowledge differ in this, that wisdom is about eternal things, and knowledge about temporal things, as Augustine states (De Trin. xii, 14, 15). Since, then, faith is about eternal things, and also about some temporal things, it seems that faith is not one virtue, but divided into several parts.
Obj. 2: Further, confession is an act of faith, as stated above (Q.
3, A. 1). Now confession of faith is not one and the same for all: since what we confess as past, the fathers of old confessed as yet to come, as appears from Isa. 7:14: "Behold a virgin shall conceive."
Therefore faith is not one.
Obj. 3: Further, faith is common to all believers in Christ. But one accident cannot be in many subjects. Therefore all cannot have one faith.
_On the contrary,_ The Apostle says (Eph. 4:5): "One Lord, one faith."
_I answer that,_ If we take faith as a habit, we can consider it in two ways. First on the part of the object, and thus there is one faith. Because the formal object of faith is the First Truth, by adhering to which we believe whatever is contained in the faith.
Secondly, on the part of the subject, and thus faith is differentiated according as it is in various subjects. Now it is evident that faith, just as any other habit, takes its species from the formal aspect of its object, but is individualized by its subject. Hence if we take faith for the habit whereby we believe, it is one specifically, but differs numerically according to its various subjects.
If, on the other hand, we take faith for that which is believed, then, again, there is one faith, since what is believed by all is one same thing: for though the things believed, which all agree in believing, be diverse from one another, yet they are all reduced to one.
Reply Obj. 1: Temporal matters which are proposed to be believed, do not belong to the object of faith, except in relation to something eternal, viz. the First Truth, as stated above (Q. 1, A. 1). Hence there is one faith of things both temporal and eternal. It is different with wisdom and knowledge, which consider temporal and eternal matters under their respective aspects.
Reply Obj. 2: This difference of past and future arises, not from any difference in the thing believed, but from the different relationships of believers to the one thing believed, as also we have mentioned above (I-II, Q. 103, A. 4; I-II, Q. 107, A. 1, ad 1).
Reply Obj. 3: This objection considers numerical diversity of faith.
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SEVENTH ARTICLE [II-II, Q. 4, Art. 7]
Whether Faith Is the First of the Virtues?
Objection 1: It would seem that faith is not the first of the virtues.
For a gloss on Luke 12:4, "I say to you My friends," says that fort.i.tude is the foundation of faith. Now the foundation precedes that which is founded thereon. Therefore faith is not the first of the virtues.
Obj. 2: Further, a gloss on Ps. 36, "Be not emulous," says that hope "leads on to faith." Now hope is a virtue, as we shall state further on (Q. 17, A. 1). Therefore faith is not the first of the virtues.
Obj. 3: Further, it was stated above (A. 2) that the intellect of the believer is moved, out of obedience to G.o.d, to a.s.sent to matters of faith. Now obedience also is a virtue. Therefore faith is not the first virtue.
Obj. 4: Further, not lifeless but living faith is the foundation, as a gloss remarks on 1 Cor. 3:11 [*Augustine, De Fide et Oper. xvi.].
Now faith is formed by charity, as stated above (A. 3). Therefore it is owing to charity that faith is the foundation: so that charity is the foundation yet more than faith is (for the foundation is the first part of a building) and consequently it seems to precede faith.
Obj. 5: Further, the order of habits is taken from the order of acts.
Now, in the act of faith, the act of the will which is perfected by charity, precedes the act of the intellect, which is perfected by faith, as the cause which precedes its effect. Therefore charity precedes faith. Therefore faith is not the first of the virtues.
_On the contrary,_ The Apostle says (Heb. 11:1) that "faith is the substance of things to be hoped for." Now the substance of a thing is that which comes first. Therefore faith is first among the virtues.
_I answer that,_ One thing can precede another in two ways: first, by its very nature; secondly, by accident. Faith, by its very nature, precedes all other virtues. For since the end is the principle in matters of action, as stated above (I-II, Q. 13, A. 3; I-II, Q. 34, A. 4, ad 1), the theological virtues, the object of which is the last end, must needs precede all the others. Again, the last end must of necessity be present to the intellect before it is present to the will, since the will has no inclination for anything except in so far as it is apprehended by the intellect. Hence, as the last end is present in the will by hope and charity, and in the intellect, by faith, the first of all the virtues must, of necessity, be faith, because natural knowledge cannot reach G.o.d as the object of heavenly bliss, which is the aspect under which hope and charity tend towards Him.
On the other hand, some virtues can precede faith accidentally. For an accidental cause precedes its effect accidentally. Now that which removes an obstacle is a kind of accidental cause, according to the Philosopher (Phys. viii, 4): and in this sense certain virtues may be said to precede faith accidentally, in so far as they remove obstacles to belief. Thus fort.i.tude removes the inordinate fear that hinders faith; humility removes pride, whereby a man refuses to submit himself to the truth of faith. The same may be said of some other virtues, although there are no real virtues, unless faith be presupposed, as Augustine states (Contra Julian. iv, 3).
This suffices for the Reply to the First Objection.
Reply Obj. 2: Hope cannot lead to faith absolutely. For one cannot hope to obtain eternal happiness, unless one believes this possible, since hope does not tend to the impossible, as stated above (I-II, Q.
40, A. 1). It is, however, possible for one to be led by hope to persevere in faith, or to hold firmly to faith; and it is in this sense that hope is said to lead to faith.
Reply Obj. 3: Obedience is twofold: for sometimes it denotes the inclination of the will to fulfil G.o.d"s commandments. In this way it is not a special virtue, but is a general condition of every virtue; since all acts of virtue come under the precepts of the Divine law, as stated above (I-II, Q. 100, A. 2); and thus it is requisite for faith. In another way, obedience denotes an inclination to fulfil the commandments considered as a duty. In this way it is a special virtue, and a part of justice: for a man does his duty by his superior when he obeys him: and thus obedience follows faith, whereby man knows that G.o.d is his superior, Whom he must obey.