Part III (Secunda Secundae) Part 2 (1/2)
Reply Obj. 1: Among men the same things were always to be hoped for from Christ. But as they did not acquire this hope save through Christ, the further they were removed from Christ in point of time, the further they were from obtaining what they hoped for. Hence the Apostle says (Heb. 11:13): ”All these died according to faith, not having received the promises, but beholding them afar off.” Now the further off a thing is the less distinctly is it seen; wherefore those who were nigh to Christ's advent had a more distinct knowledge of the good things to be hoped for.
Reply Obj. 2: Progress in knowledge occurs in two ways. First, on the part of the teacher, be he one or many, who makes progress in knowledge as time goes on: and this is the kind of progress that takes place in sciences devised by man. Secondly, on the part of the learner; thus the master, who has perfect knowledge of the art, does not deliver it all at once to his disciple from the very outset, for he would not be able to take it all in, but he condescends to the disciple's capacity and instructs him little by little. It is in this way that men made progress in the knowledge of faith as time went on.
Hence the Apostle (Gal. 3:24) compares the state of the Old Testament to childhood.
Reply Obj. 3: Two causes are requisite before actual generation can take place, an agent, namely, and matter. In the order of the active cause, the more perfect is naturally first; and in this way nature makes a beginning with perfect things, since the imperfect is not brought to perfection, except by something perfect already in existence. On the other hand, in the order of the material cause, the imperfect comes first, and in this way nature proceeds from the imperfect to the perfect. Now in the manifestation of faith, G.o.d is the active cause, having perfect knowledge from all eternity; while man is likened to matter in receiving the influx of G.o.d's action.
Hence, among men, the knowledge of faith had to proceed from imperfection to perfection; and, although some men have been after the manner of active causes, through being doctors of faith, nevertheless the manifestation of the Spirit is given to such men for the common good, according to 1 Cor. 12:7; so that the knowledge of faith was imparted to the Fathers who were instructors in the faith, so far as was necessary at the time for the instruction of the people, either openly or in figures.
Reply Obj. 4: The ultimate consummation of grace was effected by Christ, wherefore the time of His coming is called the ”time of fulness [*Vulg.: 'fulness of time']” (Gal. 4:4). Hence those who were nearest to Christ, whether before, like John the Baptist, or after, like the apostles, had a fuller knowledge of the mysteries of faith; for even with regard to man's state we find that the perfection of manhood comes in youth, and that a man's state is all the more perfect, whether before or after, the nearer it is to the time of his youth.
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EIGHTH ARTICLE [II-II, Q. 1, Art. 8]
Whether the Articles of Faith Are Suitably Formulated?
Objection 1: It would seem that the articles of faith are unsuitably formulated. For those things, which can be known by demonstration, do not belong to faith as to an object of belief for all, as stated above (A. 5). Now it can be known by demonstration that there is one G.o.d; hence the Philosopher proves this (Metaph. xii, text. 52) and many other philosophers demonstrated the same truth. Therefore that ”there is one G.o.d” should not be set down as an article of faith.
Obj. 2: Further, just as it is necessary to faith that we should believe G.o.d to be almighty, so is it too that we should believe Him to be ”all-knowing” and ”provident for all,” about both of which points some have erred. Therefore, among the articles of faith, mention should have been made of G.o.d's wisdom and providence, even as of His omnipotence.
Obj. 3: Further, to know the Father is the same things as to know the Son, according to John 14:9: ”He that seeth Me, seeth the Father also.” Therefore there ought to be but one article about the Father and Son, and, for the same reason, about the Holy Ghost.
Obj. 4: Further, the Person of the Father is no less than the Person of the Son, and of the Holy Ghost. Now there are several articles about the Person of the Holy Ghost, and likewise about the Person of the Son. Therefore there should be several articles about the Person of the Father.
Obj. 5: Further, just as certain things are said by appropriation, of the Person of the Father and of the Person of the Holy Ghost, so too is something appropriated to the Person of the Son, in respect of His G.o.dhead. Now, among the articles of faith, a place is given to a work appropriated to the Father, viz. the creation, and likewise, a work appropriated to the Holy Ghost, viz. that ”He spoke by the prophets.”
Therefore the articles of faith should contain some work appropriated to the Son in respect of His G.o.dhead.
Obj. 6: Further, the sacrament of the Eucharist presents a special difficulty over and above the other articles. Therefore it should have been mentioned in a special article: and consequently it seems that there is not a sufficient number of articles.
On the contrary stands the authority of the Church who formulates the articles thus.
_I answer that,_ As stated above (AA. 4, 6), to faith those things in themselves belong, the sight of which we shall enjoy in eternal life, and by which we are brought to eternal life. Now two things are proposed to us to be seen in eternal life: viz. the secret of the G.o.dhead, to see which is to possess happiness; and the mystery of Christ's Incarnation, ”by Whom we have access” to the glory of the sons of G.o.d, according to Rom. 5:2. Hence it is written (John 17:3): ”This is eternal life: that they may know Thee, the ... true G.o.d, and Jesus Christ Whom Thou hast sent.” Wherefore the first distinction in matters of faith is that some concern the majesty of the G.o.dhead, while others pertain to the mystery of Christ's human nature, which is the ”mystery of G.o.dliness” (1 Tim. 3:16).
Now with regard to the majesty of the G.o.dhead, three things are proposed to our belief: first, the unity of the G.o.dhead, to which the first article refers; secondly, the trinity of the Persons, to which three articles refer, corresponding to the three Persons; and thirdly, the works proper to the G.o.dhead, the first of which refers to the order of nature, in relation to which the article about the creation is proposed to us; the second refers to the order of grace, in relation to which all matters concerning the sanctification of man are included in one article; while the third refers to the order of glory, and in relation to this another article is proposed to us concerning the resurrection of the dead and life everlasting. Thus there are seven articles referring to the G.o.dhead.
In like manner, with regard to Christ's human nature, there are seven articles, the first of which refers to Christ's incarnation or conception; the second, to His virginal birth; the third, to His Pa.s.sion, death and burial; the fourth, to His descent into h.e.l.l; the fifth, to His resurrection; the sixth, to His ascension; the seventh, to His coming for the judgment, so that in all there are fourteen articles.
Some, however, distinguish twelve articles, six pertaining to the G.o.dhead, and six to the humanity. For they include in one article the three about the three Persons; because we have one knowledge of the three Persons: while they divide the article referring to the work of glorification into two, viz. the resurrection of the body, and the glory of the soul. Likewise they unite the conception and nativity into one article.
Reply Obj. 1: By faith we hold many truths about G.o.d, which the philosophers were unable to discover by natural reason, for instance His providence and omnipotence, and that He alone is to be wors.h.i.+ped, all of which are contained in the one article of the unity of G.o.d.
Reply Obj. 2: The very name of the G.o.dhead implies a kind of watching over things, as stated in the First Part (Q. 13, A. 8). Now in beings having an intellect, power does not work save by the will and knowledge. Hence G.o.d's omnipotence includes, in a way, universal knowledge and providence. For He would not be able to do all He wills in things here below, unless He knew them, and exercised His providence over them.
Reply Obj. 3: We have but one knowledge of the Father, Son, and Holy Ghost, as to the unity of the Essence, to which the first article refers: but, as to the distinction of the Persons, which is by the relations of origin, knowledge of the Father does indeed, in a way, include knowledge of the Son, for He would not be Father, had He not a Son; the bond whereof being the Holy Ghost. From this point of view, there was a sufficient motive for those who referred one article to the three Persons. Since, however, with regard to each Person, certain points have to be observed, about which some happen to fall into error, looking at it in this way, we may distinguish three articles about the three Persons. For Arius believed in the omnipotence and eternity of the Father, but did not believe the Son to be co-equal and consubstantial with the Father; hence the need for an article about the Person of the Son in order to settle this point.
In like manner it was necessary to appoint a third article about the Person of the Holy Ghost, against Macedonius. In the same way Christ's conception and birth, just as the resurrection and life everlasting, can from one point of view be united together in one article, in so far as they are ordained to one end; while, from another point of view, they can be distinct articles, in as much as each one separately presents a special difficulty.
Reply Obj. 4: It belongs to the Son and Holy Ghost to be sent to sanctify the creature; and about this several things have to be believed. Hence it is that there are more articles about the Persons of the Son and Holy Ghost than about the Person of the Father, Who is never sent, as we stated in the First Part (Q. 43, A. 4).
Reply Obj. 5: The sanctification of a creature by grace, and its consummation by glory, is also effected by the gift of charity, which is appropriated to the Holy Ghost, and by the gift of wisdom, which is appropriated to the Son: so that each work belongs by appropriation, but under different aspects, both to the Son and to the Holy Ghost.
Reply Obj. 6: Two things may be considered in the sacrament of the Eucharist. One is the fact that it is a sacrament, and in this respect it is like the other effects of sanctifying grace. The other is that Christ's body is miraculously contained therein and thus it is included under G.o.d's omnipotence, like all other miracles which are ascribed to G.o.d's almighty power.
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