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

Thomas Aquinas

Summa Theologica, Part II-II (Secunda Secundae)

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Having to treat now of the theological virtues, we shall begin with

Faith, secondly we shall speak of Hope, and thirdly, of Charity.

The treatise on Faith will be fourfold: (1) Of faith itself; (2) Of the corresponding gifts, knowledge and understanding; (3) Of the opposite vices; (4) Of the precepts pertaining to this virtue.

About faith itself we shall consider: (1) its object; (2) its act; (3) the habit of faith.

Under the first head there are ten points of inquiry:

(1) Whether the object of faith is the First Truth?

(2) Whether the object of faith is something complex or incomplex, i.e. whether it is a thing or a proposition?

(3) Whether anything false can come under faith?

(4) Whether the object of faith can be anything seen?

(5) Whether it can be anything known?

(6) Whether the things to be believed should be divided into a certain number of articles?

(7) Whether the same articles are of faith for all times?

(8) Of the number of articles;

(9) Of the manner of embodying the articles in a symbol;

(10) Who has the right to propose a symbol of faith? _______________________

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

Whether the Object of Faith Is the First Truth?

Objection 1: It would seem that the object of faith is not the First Truth. For it seems that the object of faith is that which is proposed to us to be believed. Now not only things pertaining to the Godhead, i.e. the First Truth, are proposed to us to be believed, but also things concerning Christ's human nature, and the sacraments of the Church, and the condition of creatures. Therefore the object of faith is not only the First Truth.

Obj. 2: Further, faith and unbelief have the same object since they are opposed to one another. Now unbelief can be about all things contained in Holy Writ, for whichever one of them a man denies, he is considered an unbeliever. Therefore faith also is about all things contained in Holy Writ. But there are many things therein, concerning man and other creatures. Therefore the object of faith is not only the First Truth, but also created truth.

Obj. 3: Further, faith is condivided with charity, as stated above (I-II, Q. 62, A. 3). Now by charity we love not only God, who is the sovereign Good, but also our neighbor. Therefore the object of Faith is not only the First Truth.

On the contrary, Dionysius says (Div. Nom. vii) that "faith is about the simple and everlasting truth." Now this is the First Truth. Therefore the object of faith is the First Truth.

I answer that, The object of every cognitive habit includes two things: first, that which is known materially, and is the material object, so to speak, and, secondly, that whereby it is known, which is the formal aspect of the object. Thus in the science of geometry, the conclusions are what is known materially, while the formal aspect of the science is the mean of demonstration, through which the conclusions are known.

Accordingly if we consider, in faith, the formal aspect of the object, it is nothing else than the First Truth. For the faith of which we are speaking, does not assent to anything, except because it is revealed by God. Hence the mean on which faith is based is the Divine Truth. If, however, we consider materially the things to which faith assents, they include not only God, but also many other things, which, nevertheless, do not come under the assent of faith, except as bearing some relation to God, in as much as, to wit, through certain effects of the Divine operation, man is helped on his journey towards the enjoyment of God. Consequently from this point of view also the object of faith is, in a way, the First Truth, in as much as nothing comes under faith except in relation to God, even as the object of the medical art is health, for it considers nothing save in relation to health.

Reply Obj. 1: Things concerning Christ's human nature, and the sacraments of the Church, or any creatures whatever, come under faith, in so far as by them we are directed to God, and in as much as we assent to them on account of the Divine Truth.

The same answer applies to the Second Objection, as regards all things contained in Holy Writ.

Reply Obj. 3: Charity also loves our neighbor on account of God, so that its object, properly speaking, is God, as we shall show further on (Q. 25, A. 1). _______________________

SECOND ARTICLE [II-II, Q. 1, Art. 2]

Whether the Object of Faith Is Something Complex, by Way of a

Proposition?

Objection 1: It would seem that the object of faith is not something complex by way of a proposition. For the object of faith is the First Truth, as stated above (A. 1). Now the First Truth is something simple. Therefore the object of faith is not something complex.

Obj. 2: Further, the exposition of faith is contained in the symbol. Now the symbol does not contain propositions, but things: for it is not stated therein that God is almighty, but: "I believe in God . . . almighty." Therefore the object of faith is not a proposition but a thing.

Obj. 3: Further, faith is succeeded by vision, according to 1 Cor. 13:12: "We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known." But the object of the heavenly vision is something simple, for it is the Divine Essence. Therefore the faith of the wayfarer is also.

On the contrary, Faith is a mean between science and opinion. Now the mean is in the same genus as the extremes. Since, then, science and opinion are about propositions, it seems that faith is likewise about propositions; so that its object is something complex.

I answer that, The thing known is in the knower according to the mode of the knower. Now the mode proper to the human intellect is to know the truth by synthesis and analysis, as stated in the First Part (Q. 85, A. 5). Hence things that are simple in themselves, are known by the intellect with a certain amount of complexity, just as on the other hand, the Divine intellect knows, without any complexity, things that are complex in themselves.

Accordingly the object of faith may be considered in two ways. First, as regards the thing itself which is believed, and thus the object of faith is something simple, namely the thing itself about which we have faith. Secondly, on the part of the believer, and in this respect the object of faith is something complex by way of a proposition.

Hence in the past both opinions have been held with a certain amount of truth.

Reply Obj. 1: This argument considers the object of faith on the part of the thing believed.

Reply Obj. 2: The symbol mentions the things about which faith is, in so far as the act of the believer is terminated in them, as is evident from the manner of speaking about them. Now the act of the believer does not terminate in a proposition, but in a thing. For as in science we do not form propositions, except in order to have knowledge about things through their means, so is it in faith.

Reply Obj. 3: The object of the heavenly vision will be the First Truth seen in itself, according to 1 John 3:2: "We know that when He shall appear, we shall be like to Him: because we shall see Him as He is": hence that vision will not be by way of a proposition but by way of a simple understanding. On the other hand, by faith, we do not apprehend the First Truth as it is in itself. Hence the comparison fails. _______________________

THIRD ARTICLE [II-II, Q. 1, Art. 3]