Part III (Secunda Secundae) Part 16 (2/2)
Consequently it is evident that unbelievers cannot do those good works which proceed from grace, viz. meritorious works; yet they can, to a certain extent, do those good works for which the good of nature suffices.
Hence it does not follow that they sin in everything they do; but whenever they do anything out of their unbelief, then they sin. For even as one who has the faith, can commit an actual sin, venial or even mortal, which he does not refer to the end of faith, so too, an unbeliever can do a good deed in a matter which he does not refer to the end of his unbelief.
Reply Obj. 1: The words quoted must be taken to mean either that the life of unbelievers cannot be sinless, since without faith no sin is taken away, or that whatever they do out of unbelief, is a sin. Hence the same authority adds: ”Because every one that lives or acts according to his unbelief, sins grievously.”
Reply Obj. 2: Faith directs the intention with regard to the supernatural last end: but even the light of natural reason can direct the intention in respect of a connatural good.
Reply Obj. 3: Unbelief does not so wholly destroy natural reason in unbelievers, but that some knowledge of the truth remains in them, whereby they are able to do deeds that are generically good. With regard, however, to Cornelius, it is to be observed that he was not an unbeliever, else his works would not have been acceptable to G.o.d, whom none can please without faith. Now he had implicit faith, as the truth of the Gospel was not yet made manifest: hence Peter was sent to him to give him fuller instruction in the faith.
_______________________
FIFTH ARTICLE [II-II, Q. 10, Art. 5]
Whether There Are Several Species of Unbelief?
Objection 1: It would seem that there are not several species of unbelief. For, since faith and unbelief are contrary to one another, they must be about the same thing. Now the formal object of faith is the First Truth, whence it derives its unity, although its matter contains many points of belief. Therefore the object of unbelief also is the First Truth; while the things which an unbeliever disbelieves are the matter of his unbelief. Now the specific difference depends not on material but on formal principles. Therefore there are not several species of unbelief, according to the various points which the unbeliever disbelieves.
Obj. 2: Further, it is possible to stray from the truth of faith in an infinite number of ways. If therefore the various species of unbelief correspond to the number of various errors, it would seem to follow that there is an infinite number of species of unbelief, and consequently, that we ought not to make these species the object of our consideration.
Obj. 3: Further, the same thing does not belong to different species.
Now a man may be an unbeliever through erring about different points of truth. Therefore diversity of errors does not make a diversity of species of unbelief: and so there are not several species of unbelief.
_On the contrary,_ Several species of vice are opposed to each virtue, because ”good happens in one way, but evil in many ways,”
according to Dionysius (Div. Nom. iv) and the Philosopher (Ethic. ii, 6). Now faith is a virtue. Therefore several species of vice are opposed to it.
_I answer that,_ As stated above (I-II, Q. 55, A. 4; I-II, Q. 64, A.
1), every virtue consists in following some rule of human knowledge or operation. Now conformity to a rule happens one way in one matter, whereas a breach of the rule happens in many ways, so that many vices are opposed to one virtue. The diversity of the vices that are opposed to each virtue may be considered in two ways, first, with regard to their different relations to the virtue: and in this way there are determinate species of vices contrary to a virtue: thus to a moral virtue one vice is opposed by exceeding the virtue, and another, by falling short of the virtue. Secondly, the diversity of vices opposed to one virtue may be considered in respect of the corruption of the various conditions required for that virtue. In this way an infinite number of vices are opposed to one virtue, e.g.
temperance or fort.i.tude, according to the infinite number of ways in which the various circ.u.mstances of a virtue may be corrupted, so that the rect.i.tude of virtue is forsaken. For this reason the Pythagoreans held evil to be infinite.
Accordingly we must say that if unbelief be considered in comparison to faith, there are several species of unbelief, determinate in number. For, since the sin of unbelief consists in resisting the faith, this may happen in two ways: either the faith is resisted before it has been accepted, and such is the unbelief of pagans or heathens; or the Christian faith is resisted after it has been accepted, and this either in the figure, and such is the unbelief of the Jews, or in the very manifestation of truth, and such is the unbelief of heretics. Hence we may, in a general way, reckon these three as species of unbelief.
If, however, the species of unbelief be distinguished according to the various errors that occur in matters of faith, there are not determinate species of unbelief: for errors can be multiplied indefinitely, as Augustine observes (De Haeresibus).
Reply Obj. 1: The formal aspect of a sin can be considered in two ways. First, according to the intention of the sinner, in which case the thing to which the sinner turns is the formal object of his sin, and determines the various species of that sin. Secondly, it may be considered as an evil, and in this case the good which is forsaken is the formal object of the sin; which however does not derive its species from this point of view, in fact it is a privation. We must therefore reply that the object of unbelief is the First Truth considered as that which unbelief forsakes, but its formal aspect, considered as that to which unbelief turns, is the false opinion that it follows: and it is from this point of view that unbelief derives its various species. Hence, even as charity is one, because it adheres to the Sovereign Good, while there are various species of vice opposed to charity, which turn away from the Sovereign Good by turning to various temporal goods, and also in respect of various inordinate relations to G.o.d, so too, faith is one virtue through adhering to the one First Truth, yet there are many species of unbelief, because unbelievers follow many false opinions.
Reply Obj. 2: This argument considers the various species of unbelief according to various points in which errors occur.
Reply Obj. 3: Since faith is one because it believes in many things in relation to one, so may unbelief, although it errs in many things, be one in so far as all those things are related to one. Yet nothing hinders one man from erring in various species of unbelief, even as one man may be subject to various vices, and to various bodily diseases.
_______________________
SIXTH ARTICLE [II-II, Q. 10, Art. 6]
Whether the Unbelief of Pagans or Heathens Is Graver Than Other Kinds?
Objection 1: It would seem that the unbelief of heathens or pagans is graver than other kinds. For just as bodily disease is graver according as it endangers the health of a more important member of the body, so does sin appear to be graver, according as it is opposed to that which holds a more important place in virtue. Now that which is most important in faith, is belief in the unity of G.o.d, from which the heathens deviate by believing in many G.o.ds. Therefore their unbelief is the gravest of all.
Obj. 2: Further, among heresies, the more detestable are those which contradict the truth of faith in more numerous and more important points: thus, the heresy of Arius, who severed the G.o.dhead, was more detestable than that of Nestorius who severed the humanity of Christ from the Person of G.o.d the Son. Now the heathens deny the faith in more numerous and more important points than Jews and heretics; since they do not accept the faith at all. Therefore their unbelief is the gravest.
Obj. 3: Further, every good diminishes evil. Now there is some good in the Jews, since they believe in the Old Testament as being from G.o.d, and there is some good in heretics, since they venerate the New Testament. Therefore they sin less grievously than heathens, who receive neither Testament.
<script>