Summa Theologica, Saint Thomas Aquinas [best ebook for manga TXT] 📗

necessary at all times and for all people: but it was not sufficient at all times and for all people.

Reply Obj. 2: Before Christ's coming, faith in the Trinity lay hidden in the faith of the learned, but through Christ and the apostles it was shown to the world.

Reply Obj. 3: God's sovereign goodness as we understand it now through its effects, can be understood without the Trinity of Persons: but as understood in itself, and as seen by the Blessed, it cannot be understood without the Trinity of Persons. Moreover the mission of the Divine Persons brings us to heavenly happiness. _______________________

NINTH ARTICLE [II-II, Q. 2, Art. 9]

Whether to Believe Is Meritorious?

Objection 1: It would seem that to believe is not meritorious. For the principle of all merit is charity, as stated above (I-II, Q. 114, A. 4). Now faith, like nature, is a preamble to charity. Therefore, just as an act of nature is not meritorious, since we do not merit by our natural gifts, so neither is an act of faith.

Obj. 2: Further, belief is a mean between opinion and scientific knowledge or the consideration of things scientifically known [*Science is a certain knowledge of a demonstrated conclusion through its demonstration.]. Now the considerations of science are not meritorious, nor on the other hand is opinion. Therefore belief is not meritorious.

Obj. 3: Further, he who assents to a point of faith, either has a sufficient motive for believing, or he has not. If he has a sufficient motive for his belief, this does not seem to imply any merit on his part, since he is no longer free to believe or not to believe: whereas if he has not a sufficient motive for believing, this is a mark of levity, according to Ecclus. 19:4: "He that is hasty to give credit, is light of heart," so that, seemingly, he gains no merit thereby. Therefore to believe is by no means meritorious.

On the contrary, It is written (Heb. 11:33) that the saints "by faith . . . obtained promises," which would not be the case if they did not merit by believing. Therefore to believe is meritorious.

I answer that, As stated above (I-II, Q. 114, AA. 3, 4), our actions are meritorious in so far as they proceed from the free-will moved with grace by God. Therefore every human act proceeding from the free-will, if it be referred to God, can be meritorious. Now the act of believing is an act of the intellect assenting to the Divine truth at the command of the will moved by the grace of God, so that it is subject to the free-will in relation to God; and consequently the act of faith can be meritorious.

Reply Obj. 1: Nature is compared to charity which is the principle of merit, as matter to form: whereas faith is compared to charity as the disposition which precedes the ultimate form. Now it is evident that the subject or the matter cannot act save by virtue of the form, nor can a preceding disposition, before the advent of the form: but after the advent of the form, both the subject and the preceding disposition act by virtue of the form, which is the chief principle of action, even as the heat of fire acts by virtue of the substantial form of fire. Accordingly neither nature nor faith can, without charity, produce a meritorious act; but, when accompanied by charity, the act of faith is made meritorious thereby, even as an act of nature, and a natural act of the free-will.

Reply Obj. 2: Two things may be considered in science: namely the scientist's assent to a scientific fact and his consideration of that fact. Now the assent of science is not subject to free-will, because the scientist is obliged to assent by force of the demonstration, wherefore scientific assent is not meritorious. But the actual consideration of what a man knows scientifically is subject to his free-will, for it is in his power to consider or not to consider. Hence scientific consideration may be meritorious if it be referred to the end of charity, i.e. to the honor of God or the good of our neighbor. On the other hand, in the case of faith, both these things are subject to the free-will so that in both respects the act of faith can be meritorious: whereas in the case of opinion, there is no firm assent, since it is weak and infirm, as the Philosopher observes (Poster. i, 33), so that it does not seem to proceed from a perfect act of the will: and for this reason, as regards the assent, it does not appear to be very meritorious, though it can be as regards the actual consideration.

Reply Obj. 3: The believer has sufficient motive for believing, for he is moved by the authority of Divine teaching confirmed by miracles, and, what is more, by the inward instinct of the Divine invitation: hence he does not believe lightly. He has not, however, sufficient reason for scientific knowledge, hence he does not lose the merit. _______________________

TENTH ARTICLE [II-II, Q. 2, Art. 10]

Whether Reasons in Support of What We Believe Lessen the Merit of
Faith?

Objection 1: It would seem that reasons in support of what we believe lessen the merit of faith. For Gregory says (Hom. xxvi in Evang.) that "there is no merit in believing what is shown by reason." If, therefore, human reason provides sufficient proof, the merit of faith is altogether taken away. Therefore it seems that any kind of human reasoning in support of matters of faith, diminishes the merit of believing.

Obj. 2: Further, whatever lessens the measure of virtue, lessens the amount of merit, since "happiness is the reward of virtue," as the Philosopher states (Ethic. i, 9). Now human reasoning seems to diminish the measure of the virtue of faith, since it is essential to faith to be about the unseen, as stated above (Q. 1, AA. 4, 5). Now the more a thing is supported by reasons the less is it unseen. Therefore human reasons in support of matters of faith diminish the merit of faith.

Obj. 3: Further, contrary things have contrary causes. Now an inducement in opposition to faith increases the merit of faith whether it consist in persecution inflicted by one who endeavors to force a man to renounce his faith, or in an argument persuading him to do so. Therefore reasons in support of faith diminish the merit of faith.

On the contrary, It is written (1 Pet. 3:15): "Being ready always to satisfy every one that asketh you a reason of that faith [*Vulg.: 'Of that hope which is in you.' St. Thomas' reading is apparently taken from Bede.] and hope which is in you." Now the Apostle would not give this advice, if it would imply a diminution in the merit of faith. Therefore reason does not diminish the merit of faith.

I answer that, As stated above (A. 9), the act of faith can be meritorious, in so far as it is subject to the will, not only as to the use, but also as to the assent. Now human reason in support of what we believe, may stand in a twofold relation to the will of the believer. First, as preceding the act of the will; as, for instance, when a man either has not the will, or not a prompt will, to believe, unless he be moved by human reasons: and in this way human reason diminishes the merit of faith. In this sense it has been said above (I-II, Q. 24, A. 3, ad 1; Q. 77, A. 6, ad 2) that, in moral virtues, a passion which precedes choice makes the virtuous act less praiseworthy. For just as a man ought to perform acts of moral virtue, on account of the judgment of his reason, and not on account of a passion, so ought he to believe matters of faith, not on account of human reason, but on account of the Divine authority. Secondly, human reasons may be consequent to the will of the believer. For when a man's will is ready to believe, he loves the truth he believes, he thinks out and takes to heart whatever reasons he can find in support thereof; and in this way human reason does not exclude the merit of faith but is a sign of greater merit. Thus again, in moral virtues a consequent passion is the sign of a more prompt will, as stated above (I-II, Q. 24, A. 3, ad 1). We have an indication of this in the words of the Samaritans to the woman, who is a type of human reason: "We now believe, not for thy saying" (John 4:42).

Reply Obj. 1: Gregory is referring to the case of a man who has no will to believe what is of faith, unless he be induced by reasons. But when a man has the will to believe what is of faith on the authority of God alone, although he may have reasons in demonstration of some of them, e.g. of the existence of God, the merit of his faith is not, for that reason, lost or diminished.

Reply Obj. 2: The reasons which are brought forward in support of the authority of faith, are not demonstrations which can bring intellectual vision to the human intellect, wherefore they do not cease to be unseen. But they remove obstacles to faith, by showing that what faith proposes is not impossible; wherefore such reasons do not diminish the merit or the measure of faith. On the other hand, though demonstrative reasons in support of the preambles of faith [*The Leonine Edition reads: 'in support of matters of faith which are however, preambles to the articles of faith, diminish,' etc.], but not of the articles of faith, diminish the measure of faith, since they make the thing believed to be seen, yet they do not diminish the measure of charity, which makes the will ready to believe them, even if they were unseen; and so the measure of merit is not diminished.

Reply Obj. 3: Whatever is in opposition to faith, whether it consist in a man's thoughts, or in outward persecution, increases the merit of faith, in so far as the will is shown to be more prompt and firm in believing. Hence the martyrs had more merit of faith, through not renouncing faith on account of persecution; and even the wise have greater merit of faith, through not renouncing their faith on account of the reasons brought forward by philosophers or heretics in opposition to faith. On the other hand things that are favorable to faith, do not always diminish the promptness of the will to believe, and therefore they do not always diminish the merit of faith. _______________________

QUESTION 3

OF THE OUTWARD ACT OF FAITH
(In Two Articles)

We must now consider the outward act, viz. the confession of faith: under which head there are two points of inquiry:

(1) Whether confession is an act of faith?

(2) Whether confession of faith is necessary for salvation? _______________________

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

Whether Confession Is an Act of Faith?

Objection 1: It would seem that confession is not an act of faith. For the same act does not belong to different virtues. Now confession belongs to penance of which it is a part. Therefore it is not an act of faith.

Obj. 2: Further, man is sometimes deterred by fear or some kind of confusion, from confessing his faith: wherefore the Apostle (Eph. 6:19) asks for prayers that it may be granted him "with confidence, to make known the mystery of the gospel." Now it belongs to fortitude, which moderates daring and fear, not to be deterred from doing good on account of confusion or fear. Therefore it seems that confession is not an act of faith, but rather of fortitude or constancy.

Obj. 3: Further, just as the ardor of faith makes one confess one's faith outwardly, so does it make one do other external good works, for it is written (Gal. 5:6) that "faith . . . worketh by charity." But other external works are not reckoned acts of faith. Therefore neither is confession an act of faith.

On the contrary, A gloss explains the words of 2 Thess. 1:11, "and the work of faith in power" as referring to "confession which is a work proper to faith."

I answer that, Outward actions belong properly to the virtue to whose end they are specifically referred: thus fasting is referred specifically to the end of abstinence, which is to tame the flesh, and consequently it is an act of abstinence.

Now confession of those things that are of faith is referred specifically as to its end, to that which concerns faith, according to 2