Part III (Secunda Secundae) Part 8 (2/2)

3, A. 1). Now confession of faith is not one and the same for all: since what we confess as past, the fathers of old confessed as yet to come, as appears from Isa. 7:14: ”Behold a virgin shall conceive.”

Therefore faith is not one.

Obj. 3: Further, faith is common to all believers in Christ. But one accident cannot be in many subjects. Therefore all cannot have one faith.

_On the contrary,_ The Apostle says (Eph. 4:5): ”One Lord, one faith.”

_I answer that,_ If we take faith as a habit, we can consider it in two ways. First on the part of the object, and thus there is one faith. Because the formal object of faith is the First Truth, by adhering to which we believe whatever is contained in the faith.

Secondly, on the part of the subject, and thus faith is differentiated according as it is in various subjects. Now it is evident that faith, just as any other habit, takes its species from the formal aspect of its object, but is individualized by its subject. Hence if we take faith for the habit whereby we believe, it is one specifically, but differs numerically according to its various subjects.

If, on the other hand, we take faith for that which is believed, then, again, there is one faith, since what is believed by all is one same thing: for though the things believed, which all agree in believing, be diverse from one another, yet they are all reduced to one.

Reply Obj. 1: Temporal matters which are proposed to be believed, do not belong to the object of faith, except in relation to something eternal, viz. the First Truth, as stated above (Q. 1, A. 1). Hence there is one faith of things both temporal and eternal. It is different with wisdom and knowledge, which consider temporal and eternal matters under their respective aspects.

Reply Obj. 2: This difference of past and future arises, not from any difference in the thing believed, but from the different relations.h.i.+ps of believers to the one thing believed, as also we have mentioned above (I-II, Q. 103, A. 4; I-II, Q. 107, A. 1, ad 1).

Reply Obj. 3: This objection considers numerical diversity of faith.

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SEVENTH ARTICLE [II-II, Q. 4, Art. 7]

Whether Faith Is the First of the Virtues?

Objection 1: It would seem that faith is not the first of the virtues.

For a gloss on Luke 12:4, ”I say to you My friends,” says that fort.i.tude is the foundation of faith. Now the foundation precedes that which is founded thereon. Therefore faith is not the first of the virtues.

Obj. 2: Further, a gloss on Ps. 36, ”Be not emulous,” says that hope ”leads on to faith.” Now hope is a virtue, as we shall state further on (Q. 17, A. 1). Therefore faith is not the first of the virtues.

Obj. 3: Further, it was stated above (A. 2) that the intellect of the believer is moved, out of obedience to G.o.d, to a.s.sent to matters of faith. Now obedience also is a virtue. Therefore faith is not the first virtue.

Obj. 4: Further, not lifeless but living faith is the foundation, as a gloss remarks on 1 Cor. 3:11 [*Augustine, De Fide et Oper. xvi.].

Now faith is formed by charity, as stated above (A. 3). Therefore it is owing to charity that faith is the foundation: so that charity is the foundation yet more than faith is (for the foundation is the first part of a building) and consequently it seems to precede faith.

Obj. 5: Further, the order of habits is taken from the order of acts.

Now, in the act of faith, the act of the will which is perfected by charity, precedes the act of the intellect, which is perfected by faith, as the cause which precedes its effect. Therefore charity precedes faith. Therefore faith is not the first of the virtues.

_On the contrary,_ The Apostle says (Heb. 11:1) that ”faith is the substance of things to be hoped for.” Now the substance of a thing is that which comes first. Therefore faith is first among the virtues.

_I answer that,_ One thing can precede another in two ways: first, by its very nature; secondly, by accident. Faith, by its very nature, precedes all other virtues. For since the end is the principle in matters of action, as stated above (I-II, Q. 13, A. 3; I-II, Q. 34, A. 4, ad 1), the theological virtues, the object of which is the last end, must needs precede all the others. Again, the last end must of necessity be present to the intellect before it is present to the will, since the will has no inclination for anything except in so far as it is apprehended by the intellect. Hence, as the last end is present in the will by hope and charity, and in the intellect, by faith, the first of all the virtues must, of necessity, be faith, because natural knowledge cannot reach G.o.d as the object of heavenly bliss, which is the aspect under which hope and charity tend towards Him.

On the other hand, some virtues can precede faith accidentally. For an accidental cause precedes its effect accidentally. Now that which removes an obstacle is a kind of accidental cause, according to the Philosopher (Phys. viii, 4): and in this sense certain virtues may be said to precede faith accidentally, in so far as they remove obstacles to belief. Thus fort.i.tude removes the inordinate fear that hinders faith; humility removes pride, whereby a man refuses to submit himself to the truth of faith. The same may be said of some other virtues, although there are no real virtues, unless faith be presupposed, as Augustine states (Contra Julian. iv, 3).

This suffices for the Reply to the First Objection.

Reply Obj. 2: Hope cannot lead to faith absolutely. For one cannot hope to obtain eternal happiness, unless one believes this possible, since hope does not tend to the impossible, as stated above (I-II, Q.

40, A. 1). It is, however, possible for one to be led by hope to persevere in faith, or to hold firmly to faith; and it is in this sense that hope is said to lead to faith.

Reply Obj. 3: Obedience is twofold: for sometimes it denotes the inclination of the will to fulfil G.o.d's commandments. In this way it is not a special virtue, but is a general condition of every virtue; since all acts of virtue come under the precepts of the Divine law, as stated above (I-II, Q. 100, A. 2); and thus it is requisite for faith. In another way, obedience denotes an inclination to fulfil the commandments considered as a duty. In this way it is a special virtue, and a part of justice: for a man does his duty by his superior when he obeys him: and thus obedience follows faith, whereby man knows that G.o.d is his superior, Whom he must obey.

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