Summa Theologica, Part II-II on Faith.doc

8/10/2019 Summa Theologica, Part II-II on Faith.doc

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SUMMA THEOLOGICAPART II-II ("Secunda Secundae")

Translated byFathers of the English Dominican Province

BENZIGER BROT ER! NE" #OR$ %%%%%%%%%%%%%%%%%%%%%%%%

DEDICATION

To the Blessed &irgin'ary Immac(late!eat of "isdom

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NOTE TO THIS ELECTRONIC EDITION

The te)t of this electronic edition *as originally +rod(ced by !andra $, Perry-Perrysb(rg- Ohio- and made available thro(gh the .hristian .lassics Ethereal/ibrary 0htt+122***,ccel,org3, I have eliminated (nnecessary formatting in thete)t- corrected some errors in transcri+tion- and added the dedication- tables ofcontents- Prolog(e- and the n(mbers of the 4(estions and articles- as theya++eared in the +rinted translation +(blished by Ben5iger Brothers, Each articleis no* designated by +art- 4(estion n(mber- and article n(mber in brac6ets-li6e this1

3 !E.OND 7RTI./E 8I- 9, :;- 7rt,


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common English (sage- even *here they *ere set in italics *ith no 4(otationmar6s in the Ben5iger Brothers edition, Titles of boo6s are set o by(nderscores *hen they a++ear in the te)t *ith no +arentheses- b(t not *henthe boo6s are cited in +arentheses,

Bible cha+ters and verses are cited *ith arabic n(merals se+arated by colons-li6e this1 ADan, 1H AJnot li6e this1 ADan, vii, H ,A !mall roman n(merals havebeen retained *here they a++ear in citations to boo6s other than the Bible,

7ny matter that a++eared in a footnote in the Ben5iger Brothers edition is+resented in brac6ets at the +oint in the te)t *here the footnote mar6a++eared,

Gree6 *ords are +resented in Roman transliteration,

Paragra+hs are not indented and are se+arated by blan6 lines,

N(mbered to+ics- set forth at the beginning of each 4(estion and at certainother +laces- are ordinarily +resented on a se+arate line for each to+ic,

Titles of 4(estions are in all ca+s,

7nything else in this electronic edition that does not corres+ond to the contentof the Ben5iger Brothers edition may be regarded as a defect in this edition andattrib(ted to me CDavid 'c.lamroc6 ,

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CONTENTS

SECOND PART OF THE SECOND PART (QQ. 1-1 !)

9(estion

H, Of Faith


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K , No* by charity *e love not only God- *ho is the sovereign Good- b(t alsoo(r neighbor, Therefore the obQect of Faith is not only the First Tr(th,

On the contrary, Dionysi(s says CDiv, Nom, vii that Afaith is abo(t the sim+leand everlasting tr(th,A No* this is the First Tr(th, Therefore the obQect of faith isthe First Tr(th,

I answer that, The obQect of every cognitive habit incl(des t*o things1 @rst- that*hich is 6no*n materially- and is the material obQect- so to s+ea6- and-secondly- that *hereby it is 6no*n- *hich is the formal as+ect of the obQect,

Th(s in the science of geometry- the concl(sions are *hat is 6no*n materially-*hile the formal as+ect of the science is the mean of demonstration- thro(gh*hich the concl(sions are 6no*n,

7ccordingly if *e consider- in faith- the formal as+ect of the obQect- it is nothingelse than the First Tr(th, For the faith of *hich *e are s+ea6ing- does not assentto anything- e)ce+t beca(se it is revealed by God, ence the mean on *hichfaith is based is the Divine Tr(th, If- ho*ever- *e consider materially the things

to *hich faith assents- they incl(de not only God- b(t also many other things-*hich- nevertheless- do not come (nder the assent of faith- e)ce+t as bearingsome relation to God- in as m(ch as- to *it- thro(gh certain e ects of the Divineo+eration- man is hel+ed on his Qo(rney to*ards the enQoyment of God,.onse4(ently from this +oint of vie* also the obQect of faith is- in a *ay- theFirst Tr(thin as m(ch as nothing comes (nder faith e)ce+t in relation to God-even as the obQect of the medical art is health- for it considers nothing save inrelation to health,

Re+ly ObQ, H1 Things concerning .hrist s h(man nat(re- and the sacraments ofthe .h(rch- or any creat(res *hatever- come (nder faith- in so far as by them

*e are directed to God- and in as m(ch as *e assent to them on acco(nt of theDivine Tr(th,

The same ans*er a++lies to the !econd ObQection- as regards all thingscontained in oly "rit,

Re+ly ObQ, K1 .harity also loves o(r neighbor on acco(nt of God- so that itsobQect- +ro+erly s+ea6ing- is God- as *e shall sho* f(rther on C9,


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symbol does not contain +ro+ositions- b(t things1 for it is not stated therein thatGod is almighty- b(t1 AI believe in God , , , almighty,A Therefore the obQect offaith is not a +ro+osition b(t a thing,

ObQ, K1 F(rther- faith is s(cceeded by vision- according to H .or, HK1H


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is condivided *ith ho+e and charity, No* something false can come (nder ho+e-since many ho+e to have eternal life- *ho *ill not obtain it, The same may besaid of charity- for many are loved as being good- *ho- nevertheless- are notgood, Therefore something false can be the obQect of faith,

ObQ,


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In li6e manner it belongs to charity to love God- *herever e may be so that itmatters not to charity- *hether God be in the individ(al *hom *e love for God ssa6e,

Re+ly ObQ,


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choice- *hereby it t(rns vol(ntarily to one side rather than to the other1 and ifthis be accom+anied by do(bt or fear of the o++osite side- there *ill be o+inion-*hile- if there be certainty and no fear of the other side- there *ill be faith,

No* those things are said to be seen *hich- of themselves- move the intellector the senses to 6no*ledge of them, "herefore it is evident that neither faithnor o+inion can be of things seen either by the senses or by the intellect,

Re+ly ObQ, H1 Thomas Asa* one thing- and believed anotherA 8 !t, Gregory1om, ))vi in Evang,=1 he sa* the 'an- and believing im to be God- he made+rofession of his faith- saying1 A'y /ord and my God,A

Re+ly ObQ,


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stand bet*een o+inion and science, No* o+inion and science can- in a *ay- beabo(t the same obQect- as stated in Poster, i, Therefore faith and science can beabo(t the same obQect also,

On the contrary, Gregory says C om, ))vi in Evang, that A*hen a thing ismanifest- it is the obQect- not of faith- b(t of +erce+tion,A Therefore things thatare of faith are not the obQect of +erce+tion- *hereas *hat is an obQect ofscience is the obQect of +erce+tion, Therefore there can be no faith abo(t things*hich are an obQect of science,

I answer that, 7ll science is derived from self evident and therefore AseenA+rinci+les *herefore all obQects of science m(st needs be- in a fashion- seen,

No* as stated above C7, : - it is im+ossible that one and the same thing sho(ldbe believed and seen by the same +erson, ence it is e4(ally im+ossible forone and the same thing to be an obQect of science and of belief for the same+erson, It may ha++en- ho*ever- that a thing *hich is an obQect of vision orscience for one- is believed by another1 since *e ho+e to see some day *hat *e

no* believe abo(t the Trinity- according to H .or, HK1H


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same obQect can certainly be in di erent men-A as *e have stated above abo(tscience and faith yet it is +ossible for one and the same man to have scienceand faith abo(t the same thing relatively- i,e, in relation to the obQect- b(t not inthe same res+ect, For it is +ossible for the same +erson- abo(t one and thesame obQect- to 6no* one thing and to thin6 another1 and- in li6e manner- onemay 6no* by demonstration the (nity of the Godhead- and- by faith- the Trinity,

On the other hand- in one and the same man- abo(t the same obQect- and in thesame res+ect- science is incom+atible *ith either o+inion or faith- yet fordi erent reasons, Beca(se science is incom+atible *ith o+inion abo(t the sameobQect sim+ly- for the reason that science demands that its obQect sho(ld bedeemed im+ossible to be other*ise- *hereas it is essential to o+inion- that itsobQect sho(ld be deemed +ossible to be other*ise, #et that *hich is the obQectof faith- on acco(nt of the certainty of faithis also deemed im+ossible to beother*ise and the reason *hy science and faith cannot be abo(t the sameobQect and in the same res+ect is beca(se the obQect of science is somethingseen *hereas the obQect of faith is the (nseen- as stated above,

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!IVT 7RTI./E 8II II- 9, H- 7rt, L=

"hether Those Things That 7re of Faith !ho(ld Be Divided into .ertain7rticles>

ObQection H1 It *o(ld seem that those things that are of faith sho(ld not bedivided into certain articles, For all things contained in oly "rit are matters offaith, B(t these- by reason of their m(ltit(de- cannot be red(ced to a certainn(mber, Therefore it seems s(+er (o(s to disting(ish certain articles of faith,

ObQ,


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/i6e*ise- in the Gree6 grammar- articles are +arts of s+eech *hich are aU)edto *ords to sho* their gender- n(mber or case, 7gain in rhetoric- articles are+arts that @t together in a sentence- for T(lly says CRhet, iv that an article iscom+osed of *ords each +rono(nced singly and se+arately- th(s1 A#o(r +assion-yo(r voice- yo(r loo6- have str(c6 terror into yo(r foes,A

ence matters of .hristian faith are said to contain distinct articles- in so far asthey are divided into +arts- and @t together, No* the obQect of faith issomething (nseen in connection *ith God- as stated above C7, : , .onse4(entlyany matter that- for a s+ecial reason- is (nseen- is a s+ecial article *hereas*hen several matters are 6no*n or not 6no*n- (nder the same as+ect- *e arenot to disting(ish vario(s articles, Th(s one enco(nters one diUc(lty in seeingthat God s( ered- and another in seeing that e rose again from the dead-*herefore the article of the Res(rrection is distinct from the article of thePassion, B(t that e s( ered- died and *as b(ried- +resent the same diUc(lty-so that if one be acce+ted- it is not diUc(lt to acce+t the others *herefore allthese belong to one article,

Re+ly ObQ, H1 !ome things are +ro+osed to o(r belief are in themselves of faith-*hile others are of faith- not in themselves b(t only in relation to others1 evenas in sciences certain +ro+ositions are +(t for*ard on their o*n acco(nt- *hileothers are +(t for*ard in order to manifest others, No*- since the chief obQectof faith consists in those things *hich *e ho+e to see- according to eb, HH1


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faith it is im+ossible to +lease God-A as the 7+ostle declares C eb, HH1L , %%%%%%%%%%%%%%%%%%%%%%%

!E&ENT 7RTI./E 8II II- 9, H- 7rt, =

"hether the 7rticles of Faith ave Increased in .o(rse of Time>

ObQection H1 It *o(ld seem that the articles of faith have not increased in co(rseof time, Beca(se- as the 7+ostle says C eb, HH1H - Afaith is the s(bstance ofthings to be ho+ed for,A No* the same things are to be ho+ed for at all times,

Therefore- at all times- the same things are to be believed,

ObQ,


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incl(des all those things *hich God dis+enses in time- for man s salvation- and*hich are the *ay to that ha++iness1 and in this *ay- again- some of thosearticles *hich follo* from these are contained in others1 th(s faith in theRedem+tion of man6ind incl(des belief in the Incarnation of .hrist- is Passionand so forth,

7ccordingly *e m(st concl(de that- as regards the s(bstance of the articles offaith- they have not received any increase as time *ent on1 since *hateverthose *ho lived later have believed- *as contained- albeit im+licitly- in the faithof those Fathers *ho +receded them, B(t there *as an increase in the n(mberof articles believed e)+licitly- since to those *ho lived in later times some *ere6no*n e)+licitly *hich *ere not 6no*n e)+licitly by those *ho lived beforethem, ence the /ord said to 'oses CE), L1


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the manifestation of the !+irit is given to s(ch men for the common good-according to H .or, H


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and above the other articles, Therefore it sho(ld have been mentioned in as+ecial article1 and conse4(ently it seems that there is not a s(Ucient n(mberof articles,

On the contrary stands the a(thority of the .h(rch *ho form(lates the articlesth(s,

I answer that, 7s stated above C77, :- L - to faith those things in themselvesbelong- the sight of *hich *e shall enQoy in eternal life- and by *hich *e arebro(ght to eternal life, No* t*o things are +ro+osed to (s to be seen in eternallife1 vi5, the secret of the Godhead- to see *hich is to +ossess ha++iness andthe mystery of .hrist s Incarnation- Aby "hom *e have accessA to the glory ofthe sons of God- according to Rom, ?1


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+o*er does not *or6 save by the *ill and 6no*ledge, ence God s omni+otenceincl(des- in a *ay- (niversal 6no*ledge and +rovidence, For e *o(ld not beable to do all e *ills in things here belo*- (nless e 6ne* them- and e)ercisedis +rovidence over them,

Re+ly ObQ, K1 "e have b(t one 6no*ledge of the Father- !on- and oly Ghost- asto the (nity of the Essence- to *hich the @rst article refers1 b(t- as to thedistinction of the Persons- *hich is by the relations of origin- 6no*ledge of theFather does indeed- in a *ay- incl(de 6no*ledge of the !on- for e *o(ld not beFather- had e not a !on the bond *hereof being the oly Ghost, From this+oint of vie*- there *as a s(Ucient motive for those *ho referred one article tothe three Persons, !ince- ho*ever- *ith regard to each Person- certain +ointshave to be observed- abo(t *hich some ha++en to fall into error- loo6ing at it inthis *ay- *e may disting(ish three articles abo(t the three Persons, For 7ri(sbelieved in the omni+otence and eternity of the Father- b(t did not believe the!on to be co e4(al and cons(bstantial *ith the Father hence the need for anarticle abo(t the Person of the !on in order to settle this +oint, In li6e manner it*as necessary to a++oint a third article abo(t the Person of the oly Ghost-against 'acedoni(s, In the same *ay .hrist s conce+tion and birth- Q(st as theres(rrection and life everlasting- can from one +oint of vie* be (nited togetherin one article- in so far as they are ordained to one end *hile- from another+oint of vie*- they can be distinct articles- in as m(ch as each one se+arately+resents a s+ecial diUc(lty,

Re+ly ObQ, :1 It belongs to the !on and oly Ghost to be sent to sanctify thecreat(re and abo(t this several things have to be believed, ence it is thatthere are more articles abo(t the Persons of the !on and oly Ghost than abo(tthe Person of the Father- "ho is never sent- as *e stated in the First Part C9, :K-7, : ,

Re+ly ObQ, ?1 The sancti@cation of a creat(re by grace- and its cons(mmation byglory- is also e ected by the gift of charity- *hich is a++ro+riated to the olyGhost- and by the gift of *isdom- *hich is a++ro+riated to the !on1 so that each*or6 belongs by a++ro+riation- b(t (nder di erent as+ects- both to the !on andto the oly Ghost,

Re+ly ObQ, L1 T*o things may be considered in the sacrament of the E(charist,One is the fact that it is a sacrament- and in this res+ect it is li6e the othere ects of sanctifying grace, The other is that .hrist s body is mirac(lo(slycontained therein and th(s it is incl(ded (nder God s omni+otence- li6e all other

miracles *hich are ascribed to God s almighty +o*er, %%%%%%%%%%%%%%%%%%%%%%% NINT 7RTI./E 8II II- 9, H- 7rt, ;=

"hether It Is !(itable for the 7rticles of Faith to Be Embodied in a!ymbol>

ObQection H1 It *o(ld seem that it is (ns(itable for the articles of faith to beembodied in a symbol, Beca(se oly "rit is the r(le of faith- to *hich no


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addition or s(btraction can la*f(lly be made- since it is *ritten CDe(t, :1< 1 A#o(shall not add to the *ord that I s+ea6 to yo(- neither shall yo( ta6e a*ay fromit,A Therefore it *as (nla*f(l to ma6e a symbol as a r(le of faith- after the oly"rit had once been +(blished,

ObQ,


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something ta6en from it,

Re+ly ObQ,

ObQection H1 It *o(ld seem that it does not belong to the !overeign Ponti todra* (+ a symbol of faith, For a ne* edition of the symbol becomes necessaryin order to e)+lain the articles of faith- as stated above C7, ; , No*- in the Old

Testament- the articles of faith *ere more and more e)+lained as time *ent on-by reason of the tr(th of faith becoming clearer thro(gh greater nearness to


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.hrist- as stated above C7, , !ince then this reason ceased *ith the advent ofthe Ne* /a*- there is no need for the articles of faith to be more and moree)+licit, Therefore it does not seem to belong to the a(thority of the !overeignPonti to dra* (+ a ne* edition of the symbol,

ObQ,


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to their o*n destr(ction- it *as necessary as time *ent on to e)+ress the faithmore e)+licitly against the errors *hich arose,

Re+ly ObQ,

C< In ho* many *ays is it e)+ressed>

CK "hether it is necessary for salvation to believe in anything above nat(ralreason>

C: "hether it is necessary to believe those things that are attainable bynat(ral reason>

C? "hether it is necessary for salvation to believe certain things e)+licitly>CL "hether all are e4(ally bo(nd to e)+licit faith>

C "hether e)+licit faith in .hrist is al*ays necessary for salvation>

CM "hether it is necessary for salvation to believe in the Trinity e)+licitly>

C; "hether the act of faith is meritorio(s>

CH "hether h(man reason diminishes the merit of faith>


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FIR!T 7RTI./E 8II II- 9,


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some have a @rm assent *itho(t any s(ch 6ind of thin6ing- as *hen a manconsiders the things that he 6no*s by science- or (nderstands- for thisconsideration is already formed, B(t some acts of the intellect have (nformedtho(ght devoid of a @rm assent- *hether they incline to neither side- as in one*ho Ado(btsA or incline to one side rather than the other- b(t on acco(nt ofsome slight motive- as in one *ho As(s+ectsA or incline to one side yet *ith

fear of the other- as in one *ho Ao+ines,A B(t this act Ato believe-A cleaves@rmly to one side- in *hich res+ect belief has something in common *ithscience and (nderstanding yet its 6no*ledge does not attain the +erfection ofclear sight- *herein it agrees *ith do(bt- s(s+icion and o+inion, ence it is+ro+er to the believer to thin6 *ith assent1 so that the act of believing isdisting(ished from all the other acts of the intellect- *hich are abo(t the tr(e orthe false,

Re+ly ObQ, H1 Faith has not that research of nat(ral reason *hich demonstrates*hat is believed- b(t a research into those things *hereby a man is ind(ced tobelieve- for instance that s(ch things have been (ttered by God and con@rmedby miracles,

Re+ly ObQ,


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On the contrary is the a(thority of 7(g(stine *ho ma6es this distinction CDe&erb, Dom,- !erm, l)iJTract, ))i) in Soan, ,

I answer that, The act of any +o*er or habit de+ends on the relation of that+o*er or habit to its obQect, No* the obQect of faith can be considered in three*ays, For- since Ato believeA is an act of the intellect- in so far as the *ill movesit to assent- as stated above C7, H- ad K - the obQect of faith can be consideredeither on the +art of the intellect- or on the +art of the *ill that moves theintellect,

If it be considered on the +art of the intellect- then t*o things can be observedin the obQect of faith- as stated above C9, H- 7, H , One of these is the materialobQect of faith- and in this *ay an act of faith is Ato believe in a GodA beca(se-as stated above Cibid, nothing is +ro+osed to o(r belief- e)ce+t in as m(ch as itis referred to God, The other is the formal as+ect of the obQect- for it is themedi(m on acco(nt of *hich *e assent to s(ch and s(ch a +oint of faith andth(s an act of faith is Ato believe God-A since- as stated above Cibid, the formalobQect of faith is the First Tr(th- to "hich man gives his adhesion- so as toassent for Its sa6e to *hatever he believes,

Thirdly- if the obQect of faith be considered in so far as the intellect is moved bythe *ill- an act of faith is Ato believe in God,A For the First Tr(th is referred to the*ill- thro(gh having the as+ect of an end,

Re+ly ObQ, H1 These three do not denote di erent acts of faith- b(t one and thesame act having di erent relations to the obQect of faith,

This s(Uces for the Re+ly to the !econd ObQection,

Re+ly ObQ, K1 nbelievers cannot be said Ato believe in a GodA as *e (nderstandit in relation to the act of faith, For they do not believe that God e)ists (nderthe conditions that faith determines hence they do not tr(ly im+ly believe in aGod- since- as the Philoso+her observes C'eta+h, i)- te)t,


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ObQ,


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is necessary- as stated above,

Re+ly ObQ,


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la5iness in learning- all of *hom *o(ld be altogether de+rived of the 6no*ledgeof God- (nless Divine things *ere bro(ght to their 6no*ledge (nder the g(ise of faith, The third reason is for the sa6e of certit(de, For h(man reason is veryde@cient in things concerning God, 7 sign of this is that +hiloso+hers in theirresearches- by nat(ral investigation- into h(man a airs- have fallen into manyerrors- and have disagreed among themselves, 7nd conse4(ently- in order that

men might have 6no*ledge of God- free of do(bt and (ncertainty- it *asnecessary for Divine matters to be delivered to them by *ay of faith- being toldto them- as it *ere- by God imself "ho cannot lie,

Re+ly ObQ, H1 The researches of nat(ral reason do not s(Uce man6ind for the6no*ledge of Divine matters- even of those that can be +roved by reason1 andso it is not s(+er (o(s if these others be believed,

Re+ly ObQ,


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I answer that, The +rece+ts of the /a*- *hich man is bo(nd to f(l@l- concernacts of virt(e *hich are the means of attaining salvation, No* an act of virt(e-as stated above CI II- 9, L - 7, ? de+ends on the relation of the habit to itsobQect, 7gain t*o things may be considered in the obQect of any virt(e namely-that *hich is the +ro+er and direct obQect of that virt(e- and that *hich isaccidental and conse4(ent to the obQect +ro+erly so called, Th(s it belongs

+ro+erly and directly to the obQect of fortit(de- to face the dangers of death-and to charge at the foe *ith danger to oneself- for the sa6e of the commongood1 yet that- in a Q(st *ar- a man be armed- or stri6e another *ith his s*ord-and so forth- is red(ced to the obQect of fortit(de- b(t indirectly,

7ccordingly- Q(st as a virt(o(s act is re4(ired for the f(l@lment of a +rece+t- sois it necessary that the virt(o(s act sho(ld terminate in its +ro+er and directobQect1 b(t- on the other hand- the f(l@lment of the +rece+t does not re4(irethat a virt(o(s act sho(ld terminate in those things *hich have an accidental orsecondary relation to the +ro+er and direct obQect of that virt(e- e)ce+t incertain +laces and at certain times, "e m(st- therefore- say that the directobQect of faith is that *hereby man is made one of the Blessed- as stated aboveC9, H- 7, M 1 *hile the indirect and secondary obQect com+rises all thingsdelivered by God to (s in oly "rit- for instance that 7braham had t*o sons-that David *as the son of Sesse- and so forth,

Therefore- as regards the +rimary +oints or articles of faith- man is bo(nd tobelieve them- Q(st as he is bo(nd to have faith b(t as to other +oints of faith-man is not bo(nd to believe them e)+licitly- b(t only im+licitly- or to be ready tobelieve them- in so far as he is +re+ared to believe *hatever is contained in theDivine !cri+t(res, Then alone is he bo(nd to believe s(ch things e)+licitly- *henit is clear to him that they are contained in the doctrine of faith,

Re+ly ObQ, H1 If *e (nderstand those things alone to be in a man s +o*er- *hich*e can do *itho(t the hel+ of grace- then *e are bo(nd to do many things*hich *e cannot do *itho(t the aid of healing grace- s(ch as to love God ando(r neighbor- and li6e*ise to believe the articles of faith, B(t *ith the hel+ ofgrace *e can do this- for this hel+ Ato *homsoever it is given from above it ismercif(lly given and from *hom it is *ithheld it is Q(stly *ithheld- as a+(nishment of a +revio(s- or at least of original- sin-A as 7(g(stine states CDe.orr, et Grat, v- vi 8 .f, E+, c)c De Praed, !anct, viii,= ,

Re+ly ObQ,


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thin6 that the learned believe aright (nless the sim+le hold obstinately to theirindivid(al errors- against the faith of the (niversal .h(rch- *hich cannot err-since O(r /ord said C/(6e A and CIsa, LK1H 1 A"ho is this that cometh from Edom>A Therefore men *ere not bo(nd to believe e)+licitly in the mystery of .hrist sIncarnation,

ObQ,


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since man had no fore6no*ledge of his f(t(re sin, e does- ho*ever- seem tohave had fore6no*ledge of the Incarnation of .hrist- from the fact that he saidCGen,


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ignorant himself- b(t beca(se he *ished his disci+les to be satis@ed on that+oint- thro(gh .hrist1 hence the latter framed is ans*er so as to instr(ct thedisci+les- by +ointing to the signs of is *or6s,

Re+ly ObQ, K1 'any of the gentiles received revelations of .hrist- as is clear fromtheir +redictions, Th(s *e read CSob H;1


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the Trinity1 A/et (s ma6e man to O(r image and li6enessA CGen, H1


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+romises-A *hich *o(ld not be the case if they did not merit by believing, Therefore to believe is meritorio(s,

I answer that, 7s stated above CI II- 9, HH:- 77, K- : - o(r actions are meritorio(sin so far as they +roceed from the free *ill moved *ith grace by God, Thereforeevery h(man act +roceeding from the free *ill- if it be referred to God- can bemeritorio(s, No* the act of believing is an act of the intellect assenting to theDivine tr(th at the command of the *ill moved by the grace of God- so that it iss(bQect to the free *ill in relation to God and conse4(ently the act of faith canbe meritorio(s,

Re+ly ObQ, H1 Nat(re is com+ared to charity *hich is the +rinci+le of merit- asmatter to form1 *hereas faith is com+ared to charity as the dis+osition *hich+recedes the (ltimate form, No* it is evident that the s(bQect or the mattercannot act save by virt(e of the form- nor can a +receding dis+osition- beforethe advent of the form1 b(t after the advent of the form- both the s(bQect andthe +receding dis+osition act by virt(e of the form- *hich is the chief +rinci+leof action- even as the heat of @re acts by virt(e of the s(bstantial form of @re,7ccordingly neither nat(re nor faith can- *itho(t charity- +rod(ce a meritorio(sact b(t- *hen accom+anied by charity- the act of faith is made meritorio(sthereby- even as an act of nat(re- and a nat(ral act of the free *ill,

Re+ly ObQ,


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the merit of faith, For Gregory says C om, ))vi in Evang, that Athere is no meritin believing *hat is sho*n by reason,A If- therefore- h(man reason +rovidess(Ucient +roof- the merit of faith is altogether ta6en a*ay, Therefore it seemsthat any 6ind of h(man reasoning in s(++ort of matters of faith- diminishes themerit of believing,

ObQ,


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the *ill to believe *hat is of faith on the a(thority of God alone- altho(gh hemay have reasons in demonstration of some of them- e,g, of the e)istence ofGod- the merit of his faith is not- for that reason- lost or diminished,

Re+ly ObQ,

C< "hether confession of faith is necessary for salvation> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, K- 7rt, H=

"hether .onfession Is an 7ct of Faith>

ObQection H1 It *o(ld seem that confession is not an act of faith, For the sameact does not belong to di erent virt(es, No* confession belongs to +enance of*hich it is a +art, Therefore it is not an act of faith,

ObQ,


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confession, Therefore confession of faith is not necessary for salvation,

ObQ,


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there be (rgency- a man sho(ld disregard the dist(rbance of (nbelievers- andconfess his faith in +(blic, ence it is *ritten C'att, H?1H< that *hen thedisci+les had said to O(r /ord that Athe Pharisee- *hen they heard this *ord-*ere scandali5ed-A e ans*ered1 A/et them alone- they are blind- and leaders of the blind,A %%%%%%%%%%%%%%%%%%%%%%%

QUESTION $

OF T E &IRT E IT!E/F OF F7ITCIn Eight 7rticles

"e m(st no* consider the virt(e itself of faith- and- in the @rst +lace- faithitself secondly- those *ho have faith thirdly- the ca(se of faith fo(rthly- itse ects,

nder the @rst head there are eight +oints of in4(iry1

CH "hat is faith>

C< In *hat +o*er of the so(l does it reside>

CK "hether its form is charity>

C: "hether living C formata faith and lifeless C informis faith are oneidentically>

C? "hether faith is a virt(e>

CL "hether it is one virt(e>

C Of its relation to the other virt(esCM Of its certit(de as com+ared *ith the certit(de of the intellect(al virt(es,

%%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, :- 7rt, H=

"hether This Is a Fitting De@nition of Faith1 AFaith Is the!(bstance of Things to Be o+ed For- the Evidence of Things That7++ear Not>A

ObQection H1 It *o(ld seem that the 7+ostle gives an (n@tting de@nition of faithC eb, HH1H *hen he says1 AFaith is the s(bstance of things to be ho+ed for- theevidence of things that a++ear not,A For no 4(ality is a s(bstance1 *hereas faithis a 4(ality- since it is a theological virt(e- as stated above CI II- 9, L


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ObQ, K1 F(rther- faith is +erfected by charity rather than by ho+e- since charity isthe form of faith- as *e shall state f(rther on C7, K , Therefore the de@nition offaith sho(ld have incl(ded the thing to be loved rather than the thing to beho+ed for,

ObQ, :1 F(rther- the same thing sho(ld not be +laced in di erent genera, No*As(bstanceA and AevidenceA are di erent genera- and neither is s(balternate tothe other, Therefore it is (n@tting to state that faith is both As(bstanceA andAevidence,A

ObQ, ?1 F(rther- evidence manifests the tr(th of the matter for *hich it isadd(ced, No* a thing is said to be a++arent *hen its tr(th is already manifest,

Therefore it seems to im+ly a contradiction to s+ea6 of Aevidence of things thata++ear notA1 and so faith is (n@ttingly de@ned,

On the contrary, The a(thority of the 7+ostle s(Uces,

I answer that, Tho(gh some say that the above *ords of the 7+ostle are not a

de@nition of faith- yet if *e consider the matter aright- this de@nition overloo6snone of the +oints in reference to *hich faith can be de@ned- albeit the *ordsthemselves are not arranged in the form of a de@nition- Q(st as the +hiloso+hersto(ch on the +rinci+les of the syllogism- *itho(t em+loying the syllogistic form,

In order to ma6e this clear- *e m(st observe that since habits are 6no*n bytheir acts- and acts by their obQects- faith- being a habit- sho(ld be de@ned byits +ro+er act in relation to its +ro+er obQect, No* the act of faith is to believe-as stated above C9,


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ha++y thro(gh seeing the (nveiled tr(th to *hich o(r faith cleaves- as *asmade evident *hen *e *ere s+ea6ing of ha++iness CI II- 9, K- 7, M I II- 9, :- 7,K ,

The relationshi+ of the act of faith to the obQect of the intellect- considered asthe obQect of faithis indicated by the *ords- Aevidence of things that a++earnot-A *here AevidenceA is ta6en for the res(lt of evidence, For evidence ind(cesthe intellect to adhere to a tr(th- *herefore the @rm adhesion of the intellect tothe non a++arent tr(th of faith is called AevidenceA here, ence another readinghas Aconviction-A beca(se to *it- the intellect of the believer is convinced byDivine a(thority- so as to assent to *hat it sees not, 7ccordingly if anyone*o(ld red(ce the foregoing *ords to the form of a de@nition- he may say thatAfaith is a habit of the mind- *hereby eternal life is beg(n in (s- ma6ing theintellect assent to *hat is non a++arent,A

In this *ay faith is disting(ished from all other things +ertaining to the intellect,For *hen *e describe it as Aevidence-A *e disting(ish it from o+inion- s(s+icion-and do(bt- *hich do not ma6e the intellect adhere to anything @rmly *hen *ego on to say- Aof things that a++ear not-A *e disting(ish it from science and(nderstanding- the obQect of *hich is something a++arent and *hen *e saythat it is Athe s(bstance of things to be ho+ed for-A *e disting(ish the virt(e offaith from faith commonly so called- *hich has no reference to the beatit(de *eho+e for,

"hatever other de@nitions are given of faith- are e)+lanations of this one givenby the 7+ostle, For *hen 7(g(stine says CTract, )l in Soan,1 99, Evang, ii- 4(,K; that Afaith is a virt(e *hereby *e believe *hat *e do not see-A and *henDamascene says CDe Fide Orth, iv- HH that Afaith is an assent *itho(tresearch-A and *hen others say that Afaith is that certainty of the mind abo(t

absent things *hich s(r+asses o+inion b(t falls short of science-A these allamo(nt to the same as the 7+ostle s *ords1 AEvidence of things that a++earnotA and *hen Dionysi(s says CDiv, Nom, vii that Afaith is the solid fo(ndationof the believer- establishing him in the tr(th- and sho*ing forth the tr(th inhim-A comes to the same as As(bstance of things to be ho+ed for,A

Re+ly ObQ, H1 A!(bstanceA here does not stand for the s(+reme gen(scondivided *ith the other genera- b(t for that li6eness to s(bstance *hich isfo(nd in each gen(s- inasm(ch as the @rst thing in a gen(s contains the othersvirt(ally and is said to be the s(bstance thereof,

Re+ly ObQ,


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do not denote vario(s genera of faith- nor di erent acts- b(t di erentrelationshi+s of one act to di erent obQects- as is clear from *hat has been said,

Re+ly ObQ, ?1 Evidence ta6en from the +ro+er +rinci+les of a thing- ma6e8s= ita++arent- *hereas evidence ta6en from Divine a(thority does not ma6e a thinga++arent in itself- and s(ch is the evidence referred to in the de@nition of faith,

%%%%%%%%%%%%%%%%%%%%%%%

!E.OND 7RTI./E 8II II- 9, :- 7rt,


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Re+ly ObQ, H1 .harity is called the form of faith beca(se it 4(ic6ens the act offaith, No* nothing hinders one act from being 4(ic6ened by di erent habits- soas to be red(ced to vario(s s+ecies in a certain order- as stated above CI II- 9,HM- 77, L- I II- 9, LH- 7, < *hen *e *ere treating of h(man acts in general,

Re+ly ObQ,


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living faith comes the habit of lifeless faith is not ta6en a*ay- and that itremains together *ith the habit of living faith in the same s(bQect, #et again itseems (nreasonable that the habit of lifeless faith sho(ld remain inactive in a+erson having living faith,

"e m(st therefore hold di erently that living and lifeless faith are one and thesame habit, The reason is that a habit is di erentiated by that *hich directly+ertains to that habit, No* since faith is a +erfection of the intellect- that+ertains directly to faith- *hich +ertains to the intellect, 7gain- *hat +ertains tothe *ill- does not +ertain directly to faith- so as to be able to di erentiate thehabit of faith, B(t the distinction of living from lifeless faith is in res+ect ofsomething +ertaining to the *ill- i,e, charity- and not in res+ect of something+ertaining to the intellect, Therefore living and lifeless faith are not distincthabits,

Re+ly ObQ, H1 The saying of the 7+ostle refers to those im+erfect things from*hich im+erfection is inse+arable- for then- *hen the +erfect comes theim+erfect m(st needs be done a*ay, Th(s *ith the advent of clear vision- faithis done a*ay- beca(se it is essentially Aof the things that a++ear not,A "hen-ho*ever- im+erfection is not inse+arable from the im+erfect thing- the sameidentical thing *hich *as im+erfect becomes +erfect, Th(s childhood is notessential to man and conse4(ently the same identical s(bQect *ho *as a child-becomes a man, No* lifelessness is not essential to faith- b(t is accidentalthereto as stated above, Therefore lifeless faith itself becomes living,

Re+ly ObQ,


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ObQection H1 It *o(ld seem that faith is not a virt(e, For virt(e is directed to thegood- since Ait is virt(e that ma6es its s(bQect good-A as the Philoso+her statesCEthic, ii- L , B(t faith is directed to the tr(e, Therefore faith is not a virt(e,

ObQ,


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+remisses and *hich is s(bQect to be false1 hence s(ch li6e faith is not a virt(e,On the other hand- the faith of *hich *e are s+ea6ing is based on the Divine

Tr(th- *hich is infallible- and conse4(ently its obQect cannot be anything falseso that faith of this 6ind can be a virt(e,

Re+ly ObQ, K1 /iving and lifeless faith do not di er s+eci@cally- as tho(gh theybelonged to di erent s+ecies, B(t they di er as +erfect and im+erfect *ithinthe same s+ecies, ence lifeless faith- being im+erfect- does not satisfy theconditions of a +erfect virt(e- for Avirt(e is a 6ind of +erfectionA CPhys, vii- te)t,HM ,

Re+ly ObQ, :1 !ome say that faith *hich is n(mbered among the grat(ito(sgraces is lifeless faith, B(t this is said *itho(t reason- since the grat(ito(sgraces- *hich are mentioned in that +assage- are not common to all themembers of the .h(rch1 *herefore the 7+ostle says1 AThere are diversities ofgraces-A and again- ATo one is givenA this grace and Ato anotherA that, No*lifeless faith is common to all members of the .h(rch- beca(se its lifelessness isnot +art of its s(bstance- if *e consider it as a grat(ito(s gift, "e m(st-therefore- say that in that +assage- faith denotes a certain e)cellency of faith-for instance- Aconstancy in faith-A according to a gloss- or the A*ord of faith,A

Faith is n(mbered among the fr(its- in so far as it gives a certain +leas(re in itsact by reason of its certainty- *herefore the gloss on the @fth cha+ter to theGalatians- *here the fr(its are en(merated- e)+lains faith as being Acertaintyabo(t the (nseen,A %%%%%%%%%%%%%%%%%%%%%%%

!IVT 7RTI./E 8II II- 9, :- 7rt, L=

"hether Faith Is One &irt(e>

ObQection H1 It *o(ld seem that faith is not one, For Q(st as faith is a gift of Godaccording to E+h,


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the faith, !econdly- on the +art of the s(bQect- and th(s faith is di erentiatedaccording as it is in vario(s s(bQects, No* it is evident that faith- Q(st as anyother habit- ta6es its s+ecies from the formal as+ect of its obQect- b(t isindivid(ali5ed by its s(bQect, ence if *e ta6e faith for the habit *hereby *ebelieve- it is one s+eci@cally- b(t di ers n(merically according to its vario(ss(bQects,

If- on the other hand- *e ta6e faith for that *hich is believed- then- again- thereis one faith- since *hat is believed by all is one same thing1 for tho(gh thethings believed- *hich all agree in believing- be diverse from one another- yetthey are all red(ced to one,

Re+ly ObQ, H1 Tem+oral matters *hich are +ro+osed to be believed- do notbelong to the obQect of faith- e)ce+t in relation to something eternal- vi5, theFirst Tr(th- as stated above C9, H- 7, H , ence there is one faith of things bothtem+oral and eternal, It is di erent *ith *isdom and 6no*ledge- *hich considertem+oral and eternal matters (nder their res+ective as+ects,

Re+ly ObQ,


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act of faith- the act of the *ill *hich is +erfected by charity- +recedes the act ofthe intellect- *hich is +erfected by faith- as the ca(se *hich +recedes its e ect,

Therefore charity +recedes faith, Therefore faith is not the @rst of the virt(es,

On the contrary, The 7+ostle says C eb, HH1H that Afaith is the s(bstance ofthings to be ho+ed for,A No* the s(bstance of a thing is that *hich comes @rst,

Therefore faith is @rst among the virt(es,

I answer that, One thing can +recede another in t*o *ays1 @rst- by its verynat(re secondly- by accident, Faith- by its very nat(re- +recedes all othervirt(es, For since the end is the +rinci+le in matters of action- as stated aboveCI II- 9, HK- 7, K I II- 9, K:- 7, :- ad H - the theological virt(es- the obQect of*hich is the last end- m(st needs +recede all the others, 7gain- the last endm(st of necessity be +resent to the intellect before it is +resent to the *ill-since the *ill has no inclination for anything e)ce+t in so far as it isa++rehended by the intellect, ence- as the last end is +resent in the *ill byho+e and charity- and in the intellect- by faith- the @rst of all the virt(es m(st-of necessity- be faith- beca(se nat(ral 6no*ledge cannot reach God as theobQect of heavenly bliss- *hich is the as+ect (nder *hich ho+e and charity tendto*ards im,

On the other hand- some virt(es can +recede faith accidentally, For anaccidental ca(se +recedes its e ect accidentally, No* that *hich removes anobstacle is a 6ind of accidental ca(se- according to the Philoso+her CPhys, viii-: 1 and in this sense certain virt(es may be said to +recede faith accidentally- inso far as they remove obstacles to belief, Th(s fortit(de removes the inordinatefear that hinders faith h(mility removes +ride- *hereby a man ref(ses tos(bmit himself to the tr(th of faith, The same may be said of some othervirt(es- altho(gh there are no real virt(es- (nless faith be +res(++osed- as

7(g(stine states C.ontra S(lian, iv- K , This s(Uces for the Re+ly to the First ObQection,

Re+ly ObQ,


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to be connected *ith the other +arts of the b(ilding1 since the b(ilding *o(ldnot be fo(nded on it (nless the other +arts adhered to it, No* the connectingbond of the s+irit(al edi@ce is charity- according to .ol, K1H:1 A7bove all , , ,things have charity *hich is the bond of +erfection,A .onse4(ently faith *itho(tcharity cannot be the fo(ndation1 and yet it does not follo* that charity+recedes faith,

Re+ly ObQ, ?1 !ome act of the *ill is re4(ired before faith- b(t not an act of the*ill 4(ic6ened by charity, This latter act +res(++oses faith- beca(se the *illcannot tend to God *ith +erfect love- (nless the intellect +ossesses right faithabo(t im, %%%%%%%%%%%%%%%%%%%%%%%

EIG T 7RTI./E 8II II- 9, :- 7rt, M=

"hether Faith Is 'ore .ertain Than !cience and the Other Intellect(al&irt(es>

ObQection H1 It *o(ld seem that faith is not more certain than science and theother intellect(al virt(es, For do(bt is o++osed to certit(de- *herefore a thing*o(ld seem to be the more certain- thro(gh being less do(btf(l- Q(st as a thingis the *hiter- the less it has of an admi)t(re of blac6, No* (nderstanding-science and also *isdom are free of any do(bt abo(t their obQects *hereas thebeliever may sometimes s( er a movement of do(bt- and do(bt abo(t mattersof faith, Therefore faith is no more certain than the intellect(al virt(es,

ObQ,


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K , B(t it m(st be observed that *isdom- science and (nderstanding may beta6en in t*o *ays1 @rst- as intellect(al virt(es- according to the Philoso+herCEthic, vi-

C< "hether the demons have faith>


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CK "hether those heretics *ho err in one article- have faith in others>

C: "hether among those *ho have faith- one has it more than another> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, ?- 7rt, H=

"hether There "as Faith in the 7ngels- or in 'an- in Their Original!tate>

ObQection H1 It *o(ld seem that there *as no faith- either in the angels- or inman- in their original state, For (gh of !, &ictor says in his !entences CDe!acram, i- H that Aman cannot see God or things that are in God- beca(se hecloses his eyes to contem+lation,A No* the angels- in their original state- beforethey *ere either con@rmed in grace- or had fallen from it- had their eyeso+ened to contem+lation- since Athey sa* things in the "ord-A according to7(g(stine CGen, ad lit, ii- M , /i6e*ise the @rst man- *hile in the state of

innocence- seemingly had his eyes o+en to contem+lation for (gh !t, &ictorsays CDe !acram, i- L that Ain his original state man 6ne* his .reator- not bythe mere o(t*ard +erce+tion of hearing- b(t by in*ard ins+iration- not as no*believers see6 an absent God by faith- b(t by seeing im clearly +resent totheir contem+lation,A Therefore there *as no faith in the angels and man intheir original state,

ObQ,


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things ta(ght by the .h(rch- he holds *hat he chooses to hold- and reQects*hat he chooses to reQect- he no longer adheres to the teaching of the .h(rchas to an infallible r(le- b(t to his o*n *ill, ence it is evident that a heretic *hoobstinately disbelieves one article of faithis not +re+ared to follo* theteaching of the .h(rch in all things b(t if he is not obstinate- he is no longer inheresy b(t only in error, Therefore it is clear that s(ch a heretic *ith regard to

one article has no faith in the other articles- b(t only a 6ind of o+inion inaccordance *ith his o*n *ill,

Re+ly ObQ, H1 7 heretic does not hold the other articles of faithabo(t *hich hedoes not err- in the same *ay as one of the faithf(l does- namely by adheringsim+ly to the Divine Tr(th- beca(se in order to do so- a man needs the hel+ ofthe habit of faith b(t he holds the things that are of faith- by his o*n *ill and

Q(dgment,

Re+ly ObQ,


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No* in the matter of faith *e @nd great and little- for O(r /ord said to PeterC'att, H:1KH 1 AO tho( of little faith- *hy didst tho( do(bt>A 7nd to the *omanhe said C'att, H?1


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"e m(st no* consider the ca(se of faith- (nder *hich head there are t*o+oints of in4(iry1

CH "hether faith is inf(sed into man by God>

C< "hether lifeless faith is a gift of God> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, L- 7rt, H="hether Faith Is Inf(sed into 'an by God>

ObQection H1 It *o(ld seem that faith is not inf(sed into man by God, For7(g(stine says CDe Trin, )iv that Ascience begets faith in (s- and no(rishes-defends and strengthens it,A No* those things *hich science begets in (s seemto be ac4(ired rather than inf(sed, Therefore faith does not seem to be in (s byDivine inf(sion,

ObQ,


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dar6ness is not essential to a dia+hano(s body- b(t s(+ervenes in it, !ince-therefore- *hen *e assign the ca(se of a thing- *e intend to assign the ca(seof that thing as e)isting in its +ro+er s+ecies- it follo*s that *hat is not theca(se of +rivation- cannot be assigned as the ca(se of the thing to *hich that+rivation belongs as being essential to its s+ecies, For *e cannot assign as theca(se of a sic6ness- something *hich is not the ca(se of a dist(rbance in the

h(mors1 tho(gh *e can assign as ca(se of a dia+hano(s body- something *hichis not the ca(se of the dar6ness- *hich is not essential to the dia+hano(s body,

No* the lifelessness of faith is not essential to the s+ecies of faith- since faith issaid to be lifeless thro(gh lac6 of an e)trinsic form- as stated above C9, :- 7, : ,.onse4(ently the ca(se of lifeless faith is that *hich is the ca(se of faith strictlyso called1 and this is God- as stated above C7, H , It follo*s- therefore- thatlifeless faith is a gift of God,

Re+ly ObQ, H1 /ifeless faith- tho(gh it is not sim+ly +erfect *ith the +erfection ofa virt(e- is- nevertheless- +erfect *ith a +erfection that s(Uces for the essentialnotion of faith,

Re+ly ObQ,


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+oints of in4(iry1

CH "hether fear is an e ect of faith>

C< "hether the heart is +(ri@ed by faith> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, - 7rt, H=

"hether Fear Is an E ect of Faith>

ObQection H1 It *o(ld seem that fear is not an e ect of faith, For an e ect doesnot +recede its ca(se, No* fear +recedes faith1 for it is *ritten CEccl(s,


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enables (s to a++reciate the +ri5e *hich God a*ards to the Q(st- *hile it is theca(se of fear- in so far as it ma6es (s a++reciate the +(nishments *hich eintends to in ict on sinners,

Re+ly ObQ, K1 The +rimary and formal obQect of faith is the good *hich is theFirst Tr(th b(t the material obQect of faith incl(des also certain evils forinstance- that it is an evil either not to s(bmit to God- or to be se+arated fromim- and that sinners *ill s( er +enal evils from God1 in this *ay faith can bethe ca(se of fear, %%%%%%%%%%%%%%%%%%%%%%%

!E.OND 7RTI./E 8II II- 9, - 7rt,


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Re+ly ObQ, K1 The obsc(rity of faith does not +ertain to the im+(rity of sin- b(trather to the nat(ral defect of the h(man intellect- according to the +resentstate of life, %%%%%%%%%%%%%%%%%%%%%%%

QUESTION

OF T E GIFT OF NDER!T7NDING

CIn Eight 7rticles

"e m(st no* consider the gifts of (nderstanding and 6no*ledge- *hichres+ond to the virt(e of faith, "ith regard to the gift of (nderstanding there areeight +oints of in4(iry1

CH "hether (nderstanding is a gift of the oly Ghost>

C< "hether it can be together *ith faith in the same +erson>

CK "hether the (nderstanding *hich is a gift of the oly Ghost- is only

s+ec(lative- or +ractical also>C: "hether all *ho are in a state of grace have the gift of (nderstanding>

C? "hether this gift is to be fo(nd in those *ho are *itho(t grace>

CL Of the relationshi+ of the gift of (nderstanding to the other gifts,

C "hich of the beatit(des corres+onds to this gift>

CM "hich of the fr(its> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, M- 7rt, H=

"hether nderstanding Is a Gift of the oly Ghost>

ObQection H1 It *o(ld seem that (nderstanding is not a gift of the oly Ghost,For the gifts of grace are distinct from the gifts of nat(re- since they are given inaddition to the latter, No* (nderstanding is a nat(ral habit of the so(l- *herebyself evident +rinci+les are 6no*n- as stated in Ethic. vi- L, Therefore it sho(ldnot be rec6oned among the gifts of the oly Ghost,

ObQ,


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"hether the Gift of nderstanding Is .om+atible *ith Faith>

ObQection H1 It *o(ld seem that the gift of (nderstanding is incom+atible *ithfaith, For 7(g(stine says C99, l)))iii- 4(, H? that Athe thing *hich is(nderstood is bo(nded by the com+rehension of him *ho (nderstands it,A B(tthe thing *hich is believed is not com+rehended- according to the *ord of the7+ostle to the Phili++ians K1H


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matters s(bordinate to faith, %%%%%%%%%%%%%%%%%%%%%%%

T IRD 7RTI./E 8II II- 9, M- 7rt, K=

"hether the Gift of nderstanding Is 'erely !+ec(lative or 7lsoPractical>

ObQection H1 It *o(ld seem that (nderstanding- considered as a gift of the olyGhost- is not +ractical- b(t only s+ec(lative, For- according to Gregory C'oral, i-K< - A(nderstanding +enetrates certain more e)alted things,A B(t the +racticalintellect is occ(+ied- not *ith e)alted- b(t *ith inferior things- vi5, sing(lars-abo(t *hich actions are concerned, Therefore (nderstanding- considered as agift- is not +ractical,

ObQ,


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Re+ly ObQ, K1 The r(le of h(man actions is the h(man reason and the eternalla*- as stated above CI II- 9, H- 7, L , No* the eternal la* s(r+asses h(manreason1 so that the 6no*ledge of h(man actions- as r(led by the eternal la*-s(r+asses the nat(ral reason- and re4(ires the s(+ernat(ral light of a gift of theoly Ghost, %%%%%%%%%%%%%%%%%%%%%%%

FO RT 7RTI./E 8II II- 9, M- 7rt, :=

"hether the Gift of nderstanding Is in 7ll "ho 7re in a !tate of Grace>

ObQection H1 It *o(ld seem that the gift of (nderstanding is not in all *ho are ina state of grace, For Gregory says C'oral, ii- :; that Athe gift of (nderstandingis given as a remedy against d(lness of mind,A No* many *ho are in a state ofgrace s( er from d(lness of mind, Therefore the gift of (nderstanding is not inall *ho are in a state of grace,

ObQ,


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so also is the gift of (nderstanding,

Re+ly ObQ, H1 !ome *ho have sanctifying grace may s( er d(lness of mind *ithregard to things that are not necessary for salvation b(t *ith regard to thosethat are necessary for salvation- they are s(Uciently instr(cted by the olyGhost- according to H Sohn =-A are ans*ered *ith the*ords1 AI never 6ne* yo(,A Therefore the gift of (nderstanding can be *itho(tsanctifying grace,

ObQ, K1 F(rther- the gift of (nderstanding res+onds to the virt(e of faith-according to Isa, 1;- follo*ing another reading 8 The !e+t(agint=1 AIf yo( *illnot believe yo( shall not (nderstand,A No* faith can be *itho(t sanctifying

grace, Therefore the gift of (nderstanding can be *itho(t it,On the contrary, O(r /ord said CSohn L1:? 1 AEvery one that hath heard of theFather- and hath learned- cometh to 'e,A No* it is by the intellect- as Gregoryobserves C'oral, i- K< - that *e learn or (nderstand *hat *e hear, Therefore*hoever has the gift of (nderstanding- cometh to .hrist- *hich is im+ossible*itho(t sanctifying grace, Therefore the gift of (nderstanding cannot be *itho(tsanctifying grace,

I answer that, 7s stated above CI II- 9, LM- 77, H- < the gifts of the oly Ghost


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+erfect the so(l- according as it is amenable to the motion of the oly Ghost,7ccordingly then- the intellect(al light of grace is called the gift of(nderstanding- in so far as man s (nderstanding is easily moved by the olyGhost- the consideration of *hich movement de+ends on a tr(e a++rehensionof the end, "herefore (nless the h(man intellect be moved by the oly Ghostso far as to have a right estimate of the end- it has not yet obtained the gift of

(nderstanding- ho*ever m(ch the oly Ghost may have enlightened it inregard to other tr(ths that are +reambles to the faith,

No* to have a right estimate abo(t the last end one m(st not be in error abo(tthe end- and m(st adhere to it @rmly as to the greatest good1 and no one cando this *itho(t sanctifying grace even as in moral matters a man has a rightestimate abo(t the end thro(gh a habit of virt(e, Therefore no one has the giftof (nderstanding *itho(t sanctifying grace,

Re+ly ObQ, H1 By (nderstanding 7(g(stine means any 6ind of intellect(al light-that- ho*ever- does not f(l@l all the conditions of a gift- (nless the mind of manbe so far +erfected as to have a right estimate abo(t the end,

Re+ly ObQ,


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things that are +ro+osed to it, ence it is d(lness of mind that renders the mind(nable to +ierce into the heart of a thing, 7 man is said to be a fool if he Q(dges*rongly abo(t the common end of life- *herefore folly is +ro+erly o++osed to*isdom- *hich ma6es (s Q(dge aright abo(t the (niversal ca(se, Ignoranceim+lies a defect in the mind- even abo(t any +artic(lar things *hatever- so thatit is contrary to 6no*ledge- *hich gives man a right Q(dgment abo(t +artic(lar

ca(ses- vi5, abo(t creat(res, Rashness is clearly o++osed to co(nsel- *herebyman does not +roceed to action before deliberating *ith his reason,

Re+ly ObQ,


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For cleanness is t*ofold, One is a +reamble and a dis+osition to seeing God-and consists in the heart being cleansed of inordinate a ections1 and thiscleanness of heart is e ected by the virt(es and gifts belonging to thea++etitive +o*er, The other cleanness of heart is a 6ind of com+lement to thesight of God s(ch is the cleanness of the mind that is +(rged of +hantasms anderrors- so as to receive the tr(ths *hich are +ro+osed to it abo(t God- no longer

by *ay of cor+oreal +hantasms- nor infected *ith heretical misre+resentations1and this cleanness is the res(lt of the gift of (nderstanding,

7gain- the sight of God is t*ofold, One is +erfect- *hereby God s Essence isseen1 the other is im+erfect- *hereby- tho(gh *e see not *hat God is- yet *esee *hat e is not and *hereby- the more +erfectly do *e 6no* God in thislife- the more *e (nderstand that e s(r+asses all that the mind com+rehends,Each of these visions of God belongs to the gift of (nderstanding the @rst- tothe gift of (nderstanding in its state of +erfection- as +ossessed in heaven thesecond- to the gift of (nderstanding in its state of inchoation- as +ossessed by*ayfarers,

This s(Uces for the Re+lies to the ObQections1 for the @rst t*o arg(ments referto the @rst 6ind of cleanness *hile the third refers to the +erfect vision of God,'oreover the gifts both +erfect (s in this life by *ay of inchoation- and *ill bef(l@lled- as stated above CI II- 9, L;- 7, < , %%%%%%%%%%%%%%%%%%%%%%%

EIG T 7RTI./E 8II II- 9, M- 7rt, M=

"hether Faith- 7mong the Fr(its- Res+onds to the Gift of nderstanding>

ObQection H1 It *o(ld seem that- among the fr(its- faith does not res+ond to thegift of (nderstanding, For (nderstanding is the fr(it of faith- since it is *rittenCIsa, 1; according to another reading 8 The !e+t(agint=1 AIf yo( *ill not believeyo( shall not (nderstand-A *here o(r version has1 AIf yo( *ill not believeyo(shall not contin(e,A Therefore fr(it is not the fr(it of (nderstanding,

ObQ,


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I answer that, The fr(its of the !+irit- as stated above CI II- 9, - 7, H - *hen *e*ere disc(ssing them- are so called beca(se they are something (ltimate anddelightf(l- +rod(ced in (s by the +o*er of the oly Ghost, No* the (ltimate anddelightf(l has the nat(re of an end- *hich is the +ro+er obQect of the *ill1 andconse4(ently that *hich is (ltimate and delightf(l *ith regard to the *ill- m(stbe- after a fashion- the fr(it of all the other things that +ertain to the other

+o*ers,7ccordingly- therefore- to this 6ind of gift of virt(e that +erfects a +o*er- *emay disting(ish a do(ble fr(it1 one- belonging to the same +o*er the other- thelast of all as it *ere- belonging to the *ill, In this *ay *e m(st concl(de thatthe fr(it *hich +ro+erly res+onds to the gift of (nderstanding is faith- i,e, thecertit(de of faith *hile the fr(it that res+onds to it last of all is Qoy- *hichbelongs to the *ill,

Re+ly ObQ, H1 nderstanding is the fr(it of faith- ta6en as a virt(e, B(t *e arenot ta6ing faith in this sense here- b(t for a 6ind of certit(de of faith- to *hichman attains by the gift of (nderstanding,

Re+ly ObQ,

CK "hether it is s+ec(lative or +ractical>


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C: "hich beatit(de res+onds to it> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, ;- 7rt, H=

"hether $no*ledge Is a Gift>

ObQection H1 It *o(ld seem that 6no*ledge is not a gift, For the gifts of the oly

Ghost s(r+ass the nat(ral fac(lty, B(t 6no*ledge im+lies an e ect of nat(ralreason1 for the Philoso+her says CPoster, i- < that a Ademonstration is asyllogism *hich +rod(ces 6no*ledge,A Therefore 6no*ledge is not a gift of theoly Ghost,

ObQ,


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Re+ly ObQ,


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+erfect- and some s+ecial name is ada+ted to the most +erfect thing- as is thecase in /ogic, For in the gen(s of convertible terms- that *hich signi@es A*hat athing is-A is given the s+ecial name of Ade@nition-A b(t the convertible terms*hich fall short of this- retain the common name- and are called A+ro+erA terms,

7ccordingly- since the *ord 6no*ledge im+lies certit(de of Q(dgment as statedabove C7, H - if this certit(de of the Q(dgment is derived from the highest ca(se-the 6no*ledge has a s+ecial name- *hich is *isdom1 for a *ise man in anybranch of 6no*ledge is one *ho 6no*s the highest ca(se of that 6ind of6no*ledge- and is able to Q(dge of all matters by that ca(se1 and a *ise manAabsol(tely-A is one *ho 6no*s the ca(se *hich is absol(tely highest- namelyGod, ence the 6no*ledge of Divine things is called A*isdom-A *hile the6no*ledge of h(man things is called A6no*ledge-A this being the common namedenoting certit(de of Q(dgment- and a++ro+riated to the Q(dgment *hich isformed thro(gh second ca(ses, 7ccordingly- if *e ta6e 6no*ledge in this *ay- itis a distinct gift from the gift of *isdom- so that the gift of 6no*ledge is onlyabo(t h(man or created things,

Re+ly ObQ, H1 7ltho(gh matters of faith are Divine and eternal- yet faith itself issomething tem+oral in the mind of the believer, ence to 6no* *hat one o(ghtto believe- belongs to the gift of 6no*ledge- b(t to 6no* in themselves the verythings *e believe- by a 6ind of (nion *ith them- belongs to the gift of *isdom,

Therefore the gift of *isdom corres+onds more to charity *hich (nites man smind to God,

Re+ly ObQ,


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Therefore the gift of 6no*ledge is +ractical,

ObQ,


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.orres+onds to the Gift of $no*ledge>

ObQection H1 It *o(ld seem that the third beatit(de- ABlessed are they thatmo(rn-A does not corres+ond to the gift of 6no*ledge, For- even as evil is theca(se of sorro* and grief- so is good the ca(se of Qoy, No* 6no*ledge bringsgood to light rather than evil- since the latter is 6no*n thro(gh evil1 for Athestraight line r(les both itself and the croo6ed lineA CDe 7nima i- ? , Thereforethe aforesaid beatit(de does not s(itably corres+ond to the gift of 6no*ledge,

ObQ,


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Re+ly ObQ, K1 No beatit(de corres+onds to 6no*ledge- in so far as it consists ins+ec(lation- beca(se man s beatit(de consists- not in considering creat(res- b(tin contem+lating God, B(t man s beatit(de does consist some*hat in the right(se of creat(res- and in *ell ordered love of them1 and this I say *ith regard tothe beatit(de of a *ayfarer, ence beatit(de relating to contem+lation is notascribed to 6no*ledge- b(t to (nderstanding and *isdom- *hich are abo(t

Divine things, %%%%%%%%%%%%%%%%%%%%%%% QUESTION 1

OF NBE/IEF IN GENER7/CIn T*elve 7rticles

In d(e se4(ence *e m(st consider the contrary vices1 @rst- (nbelief- *hich iscontrary to faith secondly- blas+hemy- *hich is o++osed to confession of faiththirdly- ignorance and d(lness of mind- *hich are contrary to 6no*ledge and(nderstanding,

7s to the @rst- *e m(st consider CH (nbelief in general C< heresy CK a+ostasyfrom the faith,

nder the @rst head there are t*elve +oints of in4(iry1

CH "hether (nbelief is a sin>

C< "hat is its s(bQect>

CK "hether it is the greatest of sins>

C: "hether every action of (nbelievers is a sin>

C? Of the s+ecies of (nbelief

CL Of their com+arison- one *ith another

C "hether *e o(ght to dis+(te abo(t faith *ith (nbelievers>

CM "hether they o(ght to be com+elled to the faith>

C; "hether *e o(ght to have comm(nications *ith them>

CH "hether (nbelievers can have a(thority over .hristians>

CHH "hether the rites of (nbelievers sho(ld be tolerated>

CH< "hether the children of (nbelievers are to be ba+ti5ed against their+arents *ill> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, H - 7rt, H=

"hether nbelief Is a !in>

ObQection H1 It *o(ld seem that (nbelief is not a sin, For every sin is contrary to


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nat(re- as Damascene +roves CDe Fide Orth, ii- : , No* (nbelief seems not to becontrary to nat(re for 7(g(stine says CDe Praedest, !anct, v that Ato beca+able to having faith- Q(st as to be ca+able of having charity- is nat(ral to allmen *hereas to have faith- even as to have charity- belongs to the grace ofthe faithf(l,A Therefore not to have faith- *hich is to be an (nbeliever- is not asin,

ObQ, A It is this that com+letes the notion of(nbelief- and it is in this sense that (nbelief is a sin,

If- ho*ever- *e ta6e it by *ay of +(re negation- as *e @nd it in those *ho haveheard nothing abo(t the faith- it bears the character- not of sin- b(t of+(nishment- beca(se s(ch li6e ignorance of Divine things is a res(lt of the sinof o(r @rst +arent, If s(ch li6e (nbelievers are damned- it is on acco(nt of othersins- *hich cannot be ta6en a*ay *itho(t faith- b(t not on acco(nt of their sinof (nbelief, ence O(r /ord said CSohn H?1


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!E.OND 7RTI./E 8II II- 9, H - 7rt,


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Re+ly ObQ,


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*hatever they do o(t of (nbeliefis a sin, ence the same a(thority adds1ABeca(se every one that lives or acts according to his (nbelief- sins grievo(sly,A

Re+ly ObQ,

ObQection H1 It *o(ld seem that there are not several s+ecies of (nbelief, For-since faith and (nbelief are contrary to one another- they m(st be abo(t thesame thing, No* the formal obQect of faith is the First Tr(th- *hence it derivesits (nity- altho(gh its matter contains many +oints of belief, Therefore theobQect of (nbelief also is the First Tr(th *hile the things *hich an (nbelieverdisbelieves are the matter of his (nbelief, No* the s+eci@c di erence de+endsnot on material b(t on formal +rinci+les, Therefore there are not several s+eciesof (nbelief- according to the vario(s +oints *hich the (nbeliever disbelieves,

ObQ,


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virt(e one vice is o++osed by e)ceeding the virt(e- and another- by falling shortof the virt(e, !econdly- the diversity of vices o++osed to one virt(e may beconsidered in res+ect of the corr(+tion of the vario(s conditions re4(ired forthat virt(e, In this *ay an in@nite n(mber of vices are o++osed to one virt(e-e,g, tem+erance or fortit(de- according to the in@nite n(mber of *ays in *hichthe vario(s circ(mstances of a virt(e may be corr(+ted- so that the rectit(de of

virt(e is forsa6en, For this reason the Pythagoreans held evil to be in@nite,7ccordingly *e m(st say that if (nbelief be considered in com+arison to faith-there are several s+ecies of (nbelief- determinate in n(mber, For- since the sinof (nbelief consists in resisting the faith- this may ha++en in t*o *ays1 eitherthe faith is resisted before it has been acce+ted- and s(ch is the (nbelief of+agans or heathens or the .hristian faith is resisted after it has been acce+ted-and this either in the @g(re- and s(ch is the (nbelief of the Se*s- or in the verymanifestation of tr(th- and s(ch is the (nbelief of heretics, ence *e may- in ageneral *ay- rec6on these three as s+ecies of (nbelief,

If- ho*ever- the s+ecies of (nbelief be disting(ished according to the vario(serrors that occ(r in matters of faith- there are not determinate s+ecies of(nbelief1 for errors can be m(lti+lied inde@nitely- as 7(g(stine observes CDeaeresib(s ,

Re+ly ObQ, H1 The formal as+ect of a sin can be considered in t*o *ays, First-according to the intention of the sinner- in *hich case the thing to *hich thesinner t(rns is the formal obQect of his sin- and determines the vario(s s+eciesof that sin, !econdly- it may be considered as an evil- and in this case the good*hich is forsa6en is the formal obQect of the sin *hich ho*ever does not deriveits s+ecies from this +oint of vie*- in fact it is a +rivation, "e m(st thereforere+ly that the obQect of (nbelief is the First Tr(th considered as that *hich

(nbelief forsa6es- b(t its formal as+ect- considered as that to *hich (nbelieft(rns- is the false o+inion that it follo*s1 and it is from this +oint of vie* that(nbelief derives its vario(s s+ecies, ence- even as charity is one- beca(se itadheres to the !overeign Good- *hile there are vario(s s+ecies of vice o++osedto charity- *hich t(rn a*ay from the !overeign Good by t(rning to vario(stem+oral goods- and also in res+ect of vario(s inordinate relations to God- sotoo- faith is one virt(e thro(gh adhering to the one First Tr(th- yet there aremany s+ecies of (nbelief- beca(se (nbelievers follo* many false o+inions,

Re+ly ObQ,


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ObQection H1 It *o(ld seem that the (nbelief of heathens or +agans is graverthan other 6inds, For Q(st as bodily disease is graver according as it endangersthe health of a more im+ortant member of the body- so does sin a++ear to begraver- according as it is o++osed to that *hich holds a more im+ortant +lace invirt(e, No* that *hich is most im+ortant in faithis belief in the (nity of God-from *hich the heathens deviate by believing in many gods, Therefore their

(nbelief is the gravest of all,ObQ,


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s+ea6ing absol(tely- the (nbelief of heretics is the *orst,

This s(Uces for the Re+lies to the ObQections, %%%%%%%%%%%%%%%%%%%%%%%

!E&ENT 7RTI./E 8II II- 9, H - 7rt, =

"hether One O(ght to Dis+(te *ith nbelievers in P(blic>

ObQection H1 It *o(ld seem that one o(ght not to dis+(te *ith (nbelievers in+(blic, For the 7+ostle says C< Tim,


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deceive- *hile if those *ho o(ght to *ithstand the +erverters of the tr(th offaith *ere silent- this *o(ld tend to strengthen error, ence Gregory saysCPastor, ii- : 1 AEven as a tho(ghtless s+eech gives rise to error- so does anindiscreet silence leave those in error *ho might have been instr(cted,A On theother hand- in the second case it is dangero(s to dis+(te in +(blic abo(t thefaith- in the +resence of sim+le +eo+le- *hose faith for this very reason is more

@rm- that they have never heard anything di ering from *hat they believe,ence it is not e)+edient for them to hear *hat (nbelievers have to say againstthe faith,

Re+ly ObQ, H1 The 7+ostle does not entirely forbid dis+(tations- b(t s(ch as areinordinate- and consist of contentio(s *ords rather than of so(nd s+eeches,

Re+ly ObQ, A and that he ans*ered1 ANo- lest +erha+s gathering (+ the coc6le-yo( root (+ the *heat also together *ith itA1 on *hich +assage .hrysostomsays C om, )lvi in 'atth, 1 AO(r /ord says this so as to forbid the slaying ofmen, For it is not right to slay heretics- beca(se if yo( do yo( *ill necessarilyslay many innocent +ersons,A Therefore it seems that for the same reason(nbelievers o(ght not to be com+elled to the faith,

ObQ,


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ObQ, :1 It is said in God s +erson CE5ech, HM1K< 8 E5ech, KK1HH= 1 AI desire not thedeath of the sinner 8&(lg,1 of him that dieth =,A No* *e o(ght to conform o(r*ill to the Divine *ill- as stated above CI II- 9, H;- 77, ;- H , Therefore *esho(ld not even *ish (nbelievers to be +(t to death,

On the contrary, It is *ritten C/(6e H:1


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faith- vi5, *ith +agans and Se*s- beca(se she has not the right to e)ercises+irit(al Q(dgment over them- b(t only tem+oral Q(dgment- in the case *hen-*hile d*elling among .hristians they are g(ilty of some misdemeanor- and arecondemned by the faithf(l to some tem+oral +(nishment, On the other hand- inthis *ay- i,e, as a +(nishment- the .h(rch forbids the faithf(l to comm(nicate*ith those (nbelievers *ho have forsa6en the faith they once received- either

by corr(+ting the faith- as heretics- or by entirely reno(ncing the faith- asa+ostates- beca(se the .h(rch +rono(nces sentence of e)comm(nication onboth,

"ith regard to the second *ay- it seems that one o(ght to disting(ish accordingto the vario(s conditions of +ersons- circ(mstances and time, For some are @rmin the faith and so it is to be ho+ed that their comm(nicating *ith (nbelievers*ill lead to the conversion of the latter rather than to the aversion of thefaithf(l from the faith, These are not to be forbidden to comm(nicate *ith(nbelievers *ho have not received the faith- s(ch as +agans or Se*s- es+eciallyif there be some (rgent necessity for so doing, B(t in the case of sim+le +eo+leand those *ho are *ea6 in the faith- *hose +erversion is to be feared as a+robable res(lt- they sho(ld be forbidden to comm(nicate *ith (nbelievers- andes+ecially to be on very familiar terms *ith them- or to comm(nicate *ith them*itho(t necessity,

This s(Uces for the Re+ly to the First ObQection,

Re+ly ObQ,


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Nevertheless this right of dominion or a(thority can be Q(stly done a*ay *ith bythe sentence or ordination of the .h(rch *ho has the a(thority of God1 since(nbelievers in virt(e of their (nbelief deserve to forfeit their +o*er over thefaithf(l *ho are converted into children of God,

This the .h(rch does sometimes- and sometimes not, For among those(nbelievers *ho are s(bQect- even in tem+oral matters- to the .h(rch and hermembers- the .h(rch made the la* that if the slave of a Se* became a.hristian- he sho(ld forth*ith receive his freedom- *itho(t +aying any +rice- ifhe sho(ld be a Avernac(l(s-A i,e, born in slavery and li6e*ise if- *hen yet an(nbeliever- he had been bo(ght for his service1 if- ho*ever- he had beenbo(ght for sale- then he sho(ld be o ered for sale *ithin three months, Nordoes the .h(rch harm them in this- beca(se since those Se*s themselves ares(bQect to the .h(rch- she can dis+ose of their +ossessions- even as sec(lar+rinces have enacted many la*s to be observed by their s(bQects- in favor ofliberty, On the other hand- the .h(rch has not a++lied the above la* to those(nbelievers *ho are not s(bQect to her or her members- in tem+oral matters-altho(gh she has the right to do so1 and this- in order to avoid scandal- for asO(r /ord sho*ed C'att, H 1


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ObQection H1 It *o(ld seem that the children of Se*s and of other (nbelieverso(ght to be ba+ti5ed against their +arents *ill, For the bond of marriage isstronger than the right of +arental a(thority over children- since the right of+arental a(thority can be made to cease- *hen a son is set at liberty *hereasthe marriage bond cannot be severed by man- according to 'att, H;1L1 A"hat , ,, God hath Qoined together let no man +(t as(nder,A 7nd yet the marriage bond

is bro6en on acco(nt of (nbelief1 for the 7+ostle says CH .or, 1H? 1 AIf the(nbeliever de+art- let him de+art, For a brother or sister is not (nder servit(dein s(ch casesA1 and a canon 8 .an, )or legitima- and Idololatria- 4(, i= saysthat Aif the (nbelieving +artner is (n*illing to abide *ith the other- *itho(tins(lt to their .reator- then the other +artner is not bo(nd to cohabitation,A'(ch more- therefore- does (nbelief abrogate the right of (nbelieving +arentsa(thority over their children1 and conse4(ently their children may be ba+ti5edagainst their +arents *ill,

ObQ,


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derives its a(thority from the .h(rch, ence *e o(ght to abide by the a(thorityof the .h(rch rather than by that of an 7(g(stine or a Serome or of any doctor*hatever, No* it *as never the c(stom of the .h(rch to ba+ti5e the children ofthe Se*s against the *ill of their +arents- altho(gh at times +ast there havebeen many very +o*erf(l catholic +rinces li6e .onstantine and Theodosi(s- *ith*hom most holy bisho+s have been on most friendly terms- as !ylvester *ith

.onstantine- and 7mbrose *ith Theodosi(s- *ho *o(ld certainly not have failedto obtain this favor from them if it had been at all reasonable, It seemstherefore ha5ardo(s to re+eat this assertion- that the children of Se*s sho(ld beba+ti5ed against their +arents *ishes- in contradiction to the .h(rch s c(stomobserved hitherto,

There are t*o reasons for this c(stom, One is on acco(nt of the danger to thefaith, For children ba+ti5ed before coming to the (se of reason- after*ards *henthey come to +erfect age- might easily be +ers(aded by their +arents toreno(nce *hat they had (n6no*ingly embraced and this *o(ld be detrimentalto the faith,

The other reason is that it is against nat(ral Q(stice, For a child is by nat(re +artof its father1 th(s- at @rst- it is not distinct from its +arents as to its body- solong as it is enfolded *ithin its mother s *omb and later on after birth- andbefore it has the (se of its free *ill- it is enfolded in the care of its +arents-*hich is li6e a s+irit(al *omb- for so long as man has not the (se of reason- hedi ers not from an irrational animal so that even as an o) or a horse belongs tosomeone *ho- according to the civil la*- can (se them *hen he li6es- as hiso*n instr(ment- so- according to the nat(ral la*- a son- before coming to the(se of reason- is (nder his father s care, ence it *o(ld be contrary to nat(ral

Q(stice- if a child- before coming to the (se of reason- *ere to be ta6en a*ayfrom its +arents c(stody- or anything done to it against its +arents *ish, 7ssoon- ho*ever- as it begins to have the (se of its free *ill- it begins to belong toitself- and is able to loo6 after itself- in matters concerning the Divine or thenat(ral la*- and then it sho(ld be ind(ced- not by com+(lsion b(t by+ers(asion- to embrace the faith1 it can then consent to the faith- and beba+ti5ed- even against its +arents *ish b(t not before it comes to the (se ofreason, ence it is said of the children of the fathers of old that they *eresaved in the faith of their +arents *hereby *e are given to (nderstand that it isthe +arents d(ty to loo6 after the salvation of their children- es+ecially beforethey come to the (se of reason,

Re+ly ObQ, H1 In the marriage bond- both h(sband and *ife have the (se of thefree *ill- and each can assent to the faith *itho(t the other s consent, B(t thisdoes not a++ly to a child before it comes to the (se of reason1 yet thecom+arison holds good after the child has come to the (se of reason- if it is*illing to be converted,

Re+ly ObQ,


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order to resc(e it from the danger of everlasting death,

Re+ly ObQ, K1 Se*s are bondsmen of +rinces by civil bondage- *hich does note)cl(de the order of nat(ral or Divine la*,

Re+ly ObQ, :1 'an is directed to God by his reason- *hereby he can 6no* im,ence a child before coming to the (se of reason- in the nat(ral order of things-is directed to God by its +arents reason- (nder *hose care it lies by nat(re1 andit is for them to dis+ose of the child in all matters relating to God,

Re+ly ObQ, ?1 The +eril that ens(es from the omission of +reaching- threatensonly those *ho are entr(sted *ith the d(ty of +reaching, ence it had alreadybeen said CE5ech, K1H 1 AI have made thee a *atchman to the children 8&(lg,1ho(se = of Israel,A On the other hand- to +rovide the sacraments of salvation forthe children of (nbelievers is the d(ty of their +arents, ence it is they *homthe danger threatens- if thro(gh being de+rived of the sacraments their childrenfail to obtain salvation, %%%%%%%%%%%%%%%%%%%%%%%

QUESTION 11

OF ERE!#CIn Fo(r 7rticles

"e m(st no* consider heresy1 (nder *hich head there are fo(r +oints ofin4(iry1

CH "hether heresy is a 6ind of (nbelief>

C< Of the matter abo(t *hich it is

CK "hether heretics sho(ld be tolerated>

C: "hether converts sho(ld be received> %%%%%%%%%%%%%%%%%%%%%%%

FIR!T 7RTI./E 8II II- 9, HH- 7rt, H=

"hether eresy Is a !+ecies of nbelief>

ObQection H1 It *o(ld seem that heresy is not a s+ecies of (nbelief, For (nbeliefis in the (nderstanding- as stated above C9, H - 7, < , No* heresy *o(ld seemnot to +ertain to the (nderstanding- b(t rather to the a++etitive +o*er for

Serome says on Gal, ?1H;1 8 .f, Decretals ))iv- 4(, iii- ca+, < = AThe *or6s of theesh are manifest1 eresy is derived from a Gree6 *ord meaning choice-*hereby a man ma6es choice of that school *hich he deems best,A B(t choiceis an act of the a++etitive +o*er- as stated above CI II- 9, HK- 7, H , Thereforeheresy is not a s+ecies of (nbelief,

ObQ,


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7(g(stine says CDe til, .redendi i that Aa heretic is one *ho either devises orfollo*s false and ne* o+inions- for the sa6e of some tem+oral +ro@t- es+eciallythat he may lord and be honored above others,A Therefore heresy is a s+eciesof +ride rather than of (nbelief,

ObQ, K1 F(rther- since (nbelief is in the (nderstanding- it *o(ld seem not to+ertain to the esh, No* heresy belongs to the *or6s of the esh- for the7+ostle says CGal, ?1H; 1 AThe *or6s of the esh are manifest- *hich arefornication- (ncleanness-A and among the others- he adds- Adissensions- sects-A*hich are the same as heresies, Therefore heresy is not a s+ecies of (nbelief,

On the contrary, Falsehood is contrary to tr(th, No* a heretic is one *hodevises or follo*s false or ne* o+inions, Therefore heresy is o++osed to thetr(th- on *hich faith is fo(nded and conse4(ently it is a s+ecies of (nbelief,

I answer that, The *ord heresy as stated in the @rst obQection denotes achoosing, No* choice as stated above CI II- 9, HK- 7, K is abo(t things directedto the end- the end being +res(++osed, No*- in matters of faith- the *ill assents

to some tr(th- as to its +ro+er good- as *as sho*n above C9, :- 7, K 1 *hereforethat *hich is the chief tr(th- has the character of last end- *hile those *hichare secondary tr(ths- have the character of being directed to the end,

No*- *hoever believes- assents to someone s *ords so that- in every form of(nbelief- the +erson to *hose *ords assent is given seems to hold the chief+lace and to be the end as it *ere *hile the things by holding *hich oneassents to that +erson hold a secondary +lace, .onse4(ently he that holds the.hristian faith aright- assents- by his *ill- to .hrist- in those things *hich tr(lybelong to is doctrine,

7ccordingly there are t*o *ays in *hich a man may deviate from the rectit(deof the .hristian faith, First- beca(se he is (n*illing to assent to .hrist1 and s(cha man has an evil *ill- so to say- in res+ect of the very end, This belongs to thes+ecies of (nbelief in +agans and Se*s, !econdly- beca(se- tho(gh he intendsto assent to .hrist- yet he fails in his choice of those things *herein he assentsto .hrist- beca(se he chooses not *hat .hrist really ta(ght- b(t the s(ggestionsof his o*n mind,

Therefore heresy is a s+ecies of (nbelief- belonging to those *ho +rofess the.hristian faith- b(t corr(+t its dogmas,

Re+ly ObQ, H1 .hoice regards (nbelief in the same *ay as the *ill regards faith-

as stated above,Re+ly ObQ,


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+ro)imate end of heresy is adherence to one s o*n false o+inion- and from thisit derives its s+ecies- *hile its remote end reveals its ca(se- vi5, that it arisesfrom +ride or coveto(sness,

Re+ly ObQ, K1 S(st as heresy is so called from its being a choosing 8 From theGree6 hairein - to c(t o =- so does sect derive its name from its being a c(ttingo C secando - as Isidore states CEtym, viii- K , "herefore heresy and sect arethe same thing- and each belongs to the *or6s of the esh- not indeed byreason of the act itself of (nbelief in res+ect of its +ro)imate obQect- b(t byreason of its ca(se- *hich is either the desire of an (nd(e end in *hich *ay itarises from +ride or coveto(sness- as stated in the second obQection- or someill(sion of the imagination C*hich gives rise to error- as the Philoso+her states ineta!h. iv Ed. Did. iii- ? - for this fac(lty has a certain connection *ith theesh- in as m(ch as its act is inde+endent on a bodily organ,

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!E.OND 7RTI./E 8II II- 9, HH- 7rt,

Documents

Summa Theologica, Part II-II on Faith.doc