Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

EIGHTH ARTICLE [II-II, Q. 4, Art. 8]

Whether Faith Is More Certain Than Science and the Other Intellectual

Virtues?

Objection 1: It would seem that faith is not more certain than science and the other intellectual virtues. For doubt is opposed to certitude, wherefore a thing would seem to be the more certain, through being less doubtful, just as a thing is the whiter, the less it has of an admixture of black. Now understanding, science and also wisdom are free of any doubt about their objects; whereas the believer may sometimes suffer a movement of doubt, and doubt about matters of faith. Therefore faith is no more certain than the intellectual virtues.

Obj. 2: Further, sight is more certain than hearing. But "faith is through hearing" according to Rom. 10:17; whereas understanding, science and wisdom imply some kind of intellectual sight. Therefore science and understanding are more certain than faith.

Obj. 3: Further, in matters concerning the intellect, the more perfect is the more certain. Now understanding is more perfect than faith, since faith is the way to understanding, according to another version [*The Septuagint] of Isa. 7:9: "If you will not believe, you shall not understand [Vulg.: 'continue']": and Augustine says (De Trin. xiv, 1) that "faith is strengthened by science." Therefore it seems that science or understanding is more certain than faith.

On the contrary, The Apostle says (1 Thess. 2:15): "When you had received of us the word of the hearing," i.e. by faith . . . "you received it not as the word of men, but, as it is indeed, the word of God." Now nothing is more certain than the word of God. Therefore science is not more certain than faith; nor is anything else.

I answer that, As stated above (I-II, Q. 57, A. 4, ad 2) two of the intellectual virtues are about contingent matter, viz. prudence and art; to which faith is preferable in point of certitude, by reason of its matter, since it is about eternal things, which never change, whereas the other three intellectual virtues, viz. wisdom, science [*In English the corresponding 'gift' is called knowledge] and understanding, are about necessary things, as stated above (I-II, Q. 57, A. 5, ad 3). But it must be observed that wisdom, science and understanding may be taken in two ways: first, as intellectual virtues, according to the Philosopher (Ethic. vi, 2, 3); secondly, for the gifts of the Holy Ghost. If we consider them in the first way, we must note that certitude can be looked at in two ways. First, on the part of its cause, and thus a thing which has a more certain cause, is itself more certain. In this way faith is more certain than those three virtues, because it is founded on the Divine truth, whereas the aforesaid three virtues are based on human reason. Secondly, certitude may be considered on the part of the subject, and thus the more a man's intellect lays hold of a thing, the more certain it is. In this way, faith is less certain, because matters of faith are above the human intellect, whereas the objects of the aforesaid three virtues are not. Since, however, a thing is judged simply with regard to its cause, but relatively, with respect to a disposition on the part of the subject, it follows that faith is more certain simply, while the others are more certain relatively, i.e. for us. Likewise if these three be taken as gifts received in this present life, they are related to faith as to their principle which they presuppose: so that again, in this way, faith is more certain.

Reply Obj. 1: This doubt is not on the side of the cause of faith, but on our side, in so far as we do not fully grasp matters of faith with our intellect.

Reply Obj. 2: Other things being equal sight is more certain than hearing; but if (the authority of) the person from whom we hear greatly surpasses that of the seer's sight, hearing is more certain than sight: thus a man of little science is more certain about what he hears on the authority of an expert in science, than about what is apparent to him according to his own reason: and much more is a man certain about what he hears from God, Who cannot be deceived, than about what he sees with his own reason, which can be mistaken.

Reply Obj. 3: The gifts of understanding and knowledge are more perfect than the knowledge of faith in the point of their greater clearness, but not in regard to more certain adhesion: because the whole certitude of the gifts of understanding and knowledge, arises from the certitude of faith, even as the certitude of the knowledge of conclusions arises from the certitude of premisses. But in so far as science, wisdom and understanding are intellectual virtues, they are based upon the natural light of reason, which falls short of the certitude of God's word, on which faith is founded.

We must now consider those who have faith: under which head there are four points of inquiry:

(1) Whether there was faith in the angels, or in man, in their original state?

(2) Whether the demons have faith?

(3) Whether those heretics who err in one article, have faith in others?

(4) Whether among those who have faith, one has it more than another? _______________________

FIRST ARTICLE [II-II, Q. 5, Art. 1]

Whether There Was Faith in the Angels, or in Man, in Their Original

State?

Objection 1: It would seem that there was no faith, either in the angels, or in man, in their original state. For Hugh of S. Victor says in his Sentences (De Sacram. i, 10) that "man cannot see God or things that are in God, because he closes his eyes to contemplation." Now the angels, in their original state, before they were either confirmed in grace, or had fallen from it, had their eyes opened to contemplation, since "they saw things in the Word," according to Augustine (Gen. ad lit. ii, 8). Likewise the first man, while in the state of innocence, seemingly had his eyes open to contemplation; for Hugh St. Victor says (De Sacram. i, 6) that "in his original state man knew his Creator, not by the mere outward perception of hearing, but by inward inspiration, not as now believers seek an absent God by faith, but by seeing Him clearly present to their contemplation." Therefore there was no faith in the angels and man in their original state.

Obj. 2: Further, the knowledge of faith is dark and obscure, according to 1 Cor. 13:13: "We see now through a glass in a dark manner." Now in their original state there was not obscurity either in the angels or in man, because it is a punishment of sin. Therefore there could be no faith in the angels or in man, in their original state.

Obj. 3: Further, the Apostle says (Rom. 10:17) that "faith . . . cometh by hearing." Now this could not apply to angels and man in their original state; for then they could not hear anything from another. Therefore, in that state, there was no faith either in man or in the angels.

On the contrary, It is written (Heb. 11:6): "He that cometh to God, must believe." Now the original state of angels and man was one of approach to God. Therefore they had need of faith.

I answer that, Some say that there was no faith in the angels before they were confirmed in grace or fell from it, and in man before he sinned, by reason of the manifest contemplation that they had of Divine things. Since, however, "faith is the evidence of things that appear not," according to the Apostle (Heb. 11:2), and since "by faith we believe what we see not," according to Augustine (Tract. xl in Joan.; QQ. Evang. ii, qu. 39), that manifestation alone excludes faith, which renders apparent or seen the principal object of faith. Now the principal object of faith is the First Truth, the sight of which gives the happiness of heaven and takes the place of faith. Consequently, as the angels before their confirmation in grace, and man before sin, did not possess the happiness whereby God is seen in His Essence, it is evident that the knowledge they possessed was not such as to exclude faith.