Summa Theologica Part III (Secunda Secundae) Part 5

Whether It Is Necessary for the Salvation of All, That They Should Believe Explicitly in the Mystery of Christ?

Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ.

For man is not bound to believe explicitly what the angels are ignorant about: since the unfolding of faith is the result of Divine revelation, which reaches man by means of the angels, as stated above (A. 6; I, Q. 111, A. 1). Now even the angels were in ignorance of the mystery of the Incarnation: hence, according to the commentary of Dionysius (Coel. Hier. vii), it is they who ask (Ps. 23:8): "Who is this king of glory?" and (Isa. 63:1): "Who is this that cometh from Edom?" Therefore men were not bound to believe explicitly in the mystery of Christ's Incarnation.

Obj. 2: Further, it is evident that John the Baptist was one of the teachers, and most nigh to Christ, Who said of him (Matt. 11:11) that "there hath not risen among them that are born of women, a greater than" he. Now John the Baptist does not appear to have known the mystery of Christ explicitly, since he asked Christ (Matt. 11:3): "Art Thou He that art to come, or look we for another?" Therefore even the teachers were not bound to explicit faith in Christ.

Obj. 3: Further, many gentiles obtained salvation through the ministry of the angels, as Dionysius states (Coel. Hier. ix). Now it would seem that the gentiles had neither explicit nor implicit faith in Christ, since they received no revelation. Therefore it seems that it was not necessary for the salvation of all to believe explicitly in the mystery of Christ.

_On the contrary,_ Augustine says (De Corr. et Gratia vii; Ep. cxc): "Our faith is sound if we believe that no man, old or young is delivered from the contagion of death and the bonds of sin, except by the one Mediator of G.o.d and men, Jesus Christ."

_I answer that,_ As stated above (A. 5; Q. 1, A. 8), the object of faith includes, properly and directly, that thing through which man obtains beat.i.tude. Now the mystery of Christ's Incarnation and Pa.s.sion is the way by which men obtain beat.i.tude; for it is written (Acts 4:12): "There is no other name under heaven given to men, whereby we must be saved." Therefore belief of some kind in the mystery of Christ's Incarnation was necessary at all times and for all persons, but this belief differed according to differences of times and persons. The reason of this is that before the state of sin, man believed, explicitly in Christ's Incarnation, in so far as it was intended for the consummation of glory, but not as it was intended to deliver man from sin by the Pa.s.sion and Resurrection, since man had no foreknowledge of his future sin. He does, however, seem to have had foreknowledge of the Incarnation of Christ, from the fact that he said (Gen. 2:24): "Wherefore a man shall leave father and mother, and shall cleave to his wife," of which the Apostle says (Eph. 5:32) that "this is a great sacrament ... in Christ and the Church," and it is incredible that the first man was ignorant about this sacrament.

But after sin, man believed explicitly in Christ, not only as to the Incarnation, but also as to the Pa.s.sion and Resurrection, whereby the human race is delivered from sin and death: for they would not, else, have foreshadowed Christ's Pa.s.sion by certain sacrifices both before and after the Law, the meaning of which sacrifices was known by the learned explicitly, while the simple folk, under the veil of those sacrifices, believed them to be ordained by G.o.d in reference to Christ's coming, and thus their knowledge was covered with a veil, so to speak. And, as stated above (Q. 1, A. 7), the nearer they were to Christ, the more distinct was their knowledge of Christ's mysteries.

After grace had been revealed, both learned and simple folk are bound to explicit faith in the mysteries of Christ, chiefly as regards those which are observed throughout the Church, and publicly proclaimed, such as the articles which refer to the Incarnation, of which we have spoken above (Q. 1, A. 8). As to other minute points in reference to the articles of the Incarnation, men have been bound to believe them more or less explicitly according to each one's state and office.

Reply Obj. 1: The mystery of the Kingdom of G.o.d was not entirely hidden from the angels, as Augustine observes (Gen. ad lit. v, 19), yet certain aspects thereof were better known to them when Christ revealed them to them.

Reply Obj. 2: It was not through ignorance that John the Baptist inquired of Christ's advent in the flesh, since he had clearly professed his belief therein, saying: "I saw, and I gave testimony, that this is the Son of G.o.d" (John 1:34). Hence he did not say: "Art Thou He that hast come?" but "Art Thou He that art to come?" thus saying about the future, not about the past. Likewise it is not to be believed that he was ignorant of Christ's future Pa.s.sion, for he had already said (John 1:39): "Behold the Lamb of G.o.d, behold Him who taketh away the sins [Vulg.: 'sin'] of the world," thus foretelling His future immolation; and since other prophets had foretold it, as may be seen especially in Isaias 53. We may therefore say with Gregory (Hom. xxvi in Evang.) that he asked this question, being in ignorance as to whether Christ would descend into h.e.l.l in His own Person. But he did not ignore the fact that the power of Christ's Pa.s.sion would be extended to those who were detained in Limbo, according to Zech. 9:11: "Thou also, by the blood of Thy testament hast sent forth Thy prisoners out of the pit, wherein there is no water"; nor was he bound to believe explicitly, before its fulfilment, that Christ was to descend thither Himself.

It may also be replied that, as Ambrose observes in his commentary on Luke 7:19, he made this inquiry, not from doubt or ignorance but from devotion: or again, with Chrysostom (Hom. x.x.xvi in Matth.), that he inquired, not as though ignorant himself, but because he wished his disciples to be satisfied on that point, through Christ: hence the latter framed His answer so as to instruct the disciples, by pointing to the signs of His works.

Reply Obj. 3: Many of the gentiles received revelations of Christ, as is clear from their predictions. Thus we read (Job 19:25): "I know that my Redeemer liveth." The Sibyl too foretold certain things about Christ, as Augustine states (Contra Faust. xiii, 15). Moreover, we read in the history of the Romans, that at the time of Constantine Augustus and his mother Irene a tomb was discovered, wherein lay a man on whose breast was a golden plate with the inscription: "Christ shall be born of a virgin, and in Him, I believe. O sun, during the lifetime of Irene and Constantine, thou shalt see me again" [*Cf.

Baron, Annal., A.D. 780]. If, however, some were saved without receiving any revelation, they were not saved without faith in a Mediator, for, though they did not believe in Him explicitly, they did, nevertheless, have implicit faith through believing in Divine providence, since they believed that G.o.d would deliver mankind in whatever way was pleasing to Him, and according to the revelation of the Spirit to those who knew the truth, as stated in Job 35:11: "Who teacheth us more than the beasts of the earth."

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EIGHTH ARTICLE [II-II, Q. 2, Art. 8]

Whether It Is Necessary for Salvation to Believe Explicitly in the Trinity?

Objection 1: It would seem that it was not necessary for salvation to believe explicitly in the Trinity. For the Apostle says (Heb. 11:6): "He that cometh to G.o.d must believe that He is, and is a rewarder to them that seek Him." Now one can believe this without believing in the Trinity. Therefore it was not necessary to believe explicitly in the Trinity.

Obj. 2: Further our Lord said (John 17:5, 6): "Father, I have manifested Thy name to men," which words Augustine expounds (Tract.

cvi) as follows: "Not the name by which Thou art called G.o.d, but the name whereby Thou art called My Father," and further on he adds: "In that He made this world, G.o.d is known to all nations; in that He is not to be wors.h.i.+pped together with false G.o.ds, 'G.o.d is known in Judea'; but, in that He is the Father of this Christ, through Whom He takes away the sin of the world, He now makes known to men this name of His, which hitherto they knew not." Therefore before the coming of Christ it was not known that Paternity and Filiation were in the G.o.dhead: and so the Trinity was not believed explicitly.

Obj. 3: Further, that which we are bound to believe explicitly of G.o.d is the object of heavenly happiness. Now the object of heavenly happiness is the sovereign good, which can be understood to be in G.o.d, without any distinction of Persons. Therefore it was not necessary to believe explicitly in the Trinity.

_On the contrary,_ In the Old Testament the Trinity of Persons is expressed in many ways; thus at the very outset of Genesis it is written in manifestation of the Trinity: "Let us make man to Our image and likeness" (Gen. 1:26). Therefore from the very beginning it was necessary for salvation to believe in the Trinity.

_I answer that,_ It is impossible to believe explicitly in the mystery of Christ, without faith in the Trinity, since the mystery of Christ includes that the Son of G.o.d took flesh; that He renewed the world through the grace of the Holy Ghost; and again, that He was conceived by the Holy Ghost. Wherefore just as, before Christ, the mystery of Christ was believed explicitly by the learned, but implicitly and under a veil, so to speak, by the simple, so too was it with the mystery of the Trinity. And consequently, when once grace had been revealed, all were bound to explicit faith in the mystery of the Trinity: and all who are born again in Christ, have this bestowed on them by the invocation of the Trinity, according to Matt. 28:19: "Going therefore teach ye all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost."

Reply Obj. 1: Explicit faith in those two things was 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: G.o.d'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.

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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 a.s.sents 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 G.o.d. Therefore every human act proceeding from the free-will, if it be referred to G.o.d, can be meritorious. Now the act of believing is an act of the intellect a.s.senting to the Divine truth at the command of the will moved by the grace of G.o.d, so that it is subject to the free-will in relation to G.o.d; 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 a.s.sent to a scientific fact and his consideration of that fact. Now the a.s.sent of science is not subject to free-will, because the scientist is obliged to a.s.sent by force of the demonstration, wherefore scientific a.s.sent 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 G.o.d 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 a.s.sent, 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 a.s.sent, 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.

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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 a.s.sent. 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 pa.s.sion 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 pa.s.sion, 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 pa.s.sion 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 G.o.d alone, although he may have reasons in demonstration of some of them, e.g. of the existence of G.o.d, 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.

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QUESTION 3

OF THE OUTWARD ACT OF FAITH (In Two Articles)