Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q7. The effects of faith
Source context
- Theme
- operative effects of faith on the soul's inner life and its capacity for action
- Soul-faculty
- Intellectual Soul
Steiner
- GA 55, 1906-10-11Steiner identifies an uplifting interior effect on the soul when thoughts and ideas about supersensible matters are held in faith, corresponding to Aquinas's claim that faith perfects the intellect by inclining it toward unseen truths.
- GA 175, 1917-04-10Steiner observes that wherever faith or trust appears in the New Testament context it is associated with active power — something that can be effected or accomplished — aligning with Aquinas's treatment of faith's effects as including a purifying and illuminating action on the intellect and will.
Cross-tradition
- Islamic theology (ʿilm al-yaqīn / ʿamal)Kalām theology distinguishes three levels of certainty in faith (ʿilm al-yaqīn, ʿayn al-yaqīn, ḥaqq al-yaqīn), each with corresponding practical effects on conduct, structurally parallel to Aquinas's analysis of faith's effects on intellect, will, and act.
- Vedānta (śraddhā)In Advaita Vedānta, śraddhā (faithful receptivity to scriptural testimony) is held to purify the antaḥkaraṇa and make the mind fit for jñāna, a functional parallel to Aquinas's claim that faith cleanses the heart and orients cognition toward divine truth.
Q7. The effects of faith
Article 1
[II-II.q.7.a.1.arg.1] It would seem that fear is not an effect of faith. For an effect does not precede its cause. Now fear precedes faith: for it is written (Sirach 2:8): "Ye that fear the Lord, believe in Him." Therefore fear is not an effect of faith.
[II-II.q.7.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod Augustinus inconvenienter definiat confessionem, dicens Sup. ps. LXVI, v. 4, col. 809, t. 4: « Confessio est per quam morbus latens spe veniæ aperitur. » Morbus enim contra quem confessio ordinatur, peccatum est. Sed peccatum aliquando est apertum. Ergo non debuit dicere « morbum latentem » esse, cujus confessio est medicina.
[II-II.q.7.a.1.arg.2] Further, the same thing is not the cause of contraries. Now fear and hope are contraries, as stated above (I-II, 23, 2): and faith begets hope, as a gloss observes on Matthew 1:2. Therefore fear is not an effect of faith.
[II-II.q.7.a.1.arg.2] 2. Præterea, principium pœnitentiæ est timor. Sed confessio est pars pœnitentiæ. Ergo non debuit pro causa confessionis ponere spem, sed magis timo-rem.
[II-II.q.7.a.1.arg.3] Further, one contrary does not cause another. Now the object of faith is a good, which is the First Truth, while the object of fear is an evil, as stated above (I-II, 42, 1). Again, acts take their species from the object, according to what was stated above (I-II, 18, 2). Therefore faith is not a cause of fear.
[II-II.q.7.a.1.arg.3] 3. Præterea, illud quod sub sigillo ponitur, non aperitur, sed magis clauditur. Sed peccatum quod quis confitetur, sub sigillo confessionis ponitur. Ergo non aperitur in confessione peccatum, sed magis clauditur.
[II-II.q.7.a.1.sc] It is written (James 2:19): "The devils . . . believe and tremble."
[II-II.q.7.a.1.sc] Sed contra est quod dicitur Isa., xi, 2: Requiescet super eum Spiritus Domini: qui quidem in homine esse dicitur per gratiam habitualem, ut in I parte dictum est. Ergo in Christo fuit gratia habitualis.
[II-II.q.7.a.1.co] Fear is a movement of the appetitive power, as stated above (I-II, 41, 1). Now the principle of all appetitive movements is the good or evil apprehended: and consequently the principle of fear and of every appetitive movement must be an apprehension. Again, through faith there arises in us an apprehension of certain penal evils, which are inflicted in accordance with the Divine judgment. On this way, then, faith is a cause of the fear whereby one dreads to be punished by God; and this is servile fear.
It is also the cause of filial fear, whereby one dreads to be separated from God, or whereby one shrinks from equalling oneself to Him, and holds Him in reverence, inasmuch as faith makes us appreciate God as an unfathomable and supreme good, separation from which is the greatest evil, and to which it is wicked to wish to be equalled. Of the first fear, viz. servile fear, lifeless faith is the cause, while living faith is the cause of the second, viz. filial fear, because it makes man adhere to God and to be subject to Him by charity.
[II-II.q.7.a.1.co] Respondeo dicendum, quod in actu confessionis plura consideranda occurunt: primo ipsa substantia actus sive genus ejus, quod est manifestatio quædam; secundo de quo fit, scilicet de peccato; tertio cui fiat, scilicet sacerdoti; quarto causa ejus, scilicet spes veniæ; quinto effectus ejus, scilicet absolutio a parte pœnæ, et obligatio ad aliam partem ex-solvendam. In prima ergo definitione Augustini tangitur et substantia actus in « apertione, » et de quo fit confessio, cum dicitur « morbus latens, » et causa in « spe veniæ; » et in aliis definitioni-bus tanguntur aliqua de illis quinque assignatis, ut cuilibet inspicienti patet.
[II-II.q.7.a.1.ad.1] Fear of God cannot altogether precede faith, because if we knew nothing at all about Him, with regard to rewards and punishments, concerning which faith teaches us, we should nowise fear Him. If, however, faith be presupposed in reference to certain articles of faith, for example the Divine excellence, then reverential fear follows, the result of which is that man submits his intellect to God, so as to believe in all the Divine promises. Hence the text quoted continues: "And your reward shall not be made void."
[II-II.q.7.a.1.ad.1] Ad primum ergo dicendum, quod quamvis sacerdos aliquando sciat ejus peccatum ut homo, non tamen scit ut Christi vicarius; sicut etiam judex, aliquando scit aliquid ut homo, quod nescit ut judex, et quantum ad hoc per confessionem aperitur. Vel dicendum quod quamvis actus exterior in aperto sit, actus interior, qui tamen principalior est, in occulto est, et ideo oportet quod per confessionem aperiatur.
[II-II.q.7.a.1.ad.2] The same thing in respect of contraries can be the cause of contraries, but not under the same aspect. Now faith begets hope, in so far as it enables us to appreciate the prize which God awards to the just, while it is the cause of fear, in so far as it makes us appreciate the punishments which He intends to inflict on sinners.
[II-II.q.7.a.1.ad.2] Ad secundum dicendum, quod confessio præsupponit charitatem qua jam aliquis vivus efficitur, ut in Littera dicitur, IV, dist. xviii. Contritio autem est in qua datur charitas; timor autem servilis, qui est sine spe, est prævius ad charitatem; sed habens charitatem magis movetur ex spe quam ex timore. Et ideo causa confessionis ponitur potius spes quam timor.
[II-II.q.7.a.1.ad.3] The primary and formal object of faith is the good which is the First Truth; but the material object of faith includes also certain evils; for instance, that it is an evil either not to submit to God, or to be separated from Him, and that sinners will suffer penal evils from God: in this way faith can be the cause of fear.
[II-II.q.7.a.1.ad.3] Ad tertium dicendum, quod peccatum in qualibet confessione aperitur sacer-doti, et clauditur aliis confessionis sigillo.
Article 2
[II-II.q.7.a.2.arg.1] It would seem that faith does not purify the heart. For purity of the heart pertains chiefly to the affections, whereas faith is in the intellect. Therefore faith has not the effect of purifying the heart.
[II-II.q.7.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod confessio non sit actus virtutis. Omnis enim actus virtutis est de jure naturali, quia « ad virtutes apti sumus a natura, » ut Philosophus dicit in II Ethic., circ. princ. lib. Sed confessio non est de jure naturali. Ergo non est actus virtutis.
[II-II.q.7.a.2.arg.2] Further, that which purifies the heart is incompatible with impurity. But faith is compatible with the impurity of sin, as may be seen in those who have lifeless faith. Therefore faith does not purify the heart.
[II-II.q.7.a.2.arg.2] 2. Præterea, actus virtutis magis convenire potest innocenti quam ei qui pecavit. Sed confessio peccati, de qua loquimur, non potest innocenti convenire. Ergo non est actus virtutis.
[II-II.q.7.a.2.arg.3] Further, if faith were to purify the human heart in any way, it would chiefly purify the intellect of man. Now it does not purify the intellect from obscurity, since it is a veiled knowledge. Therefore faith nowise purifies the heart.
[II-II.q.7.a.2.arg.3] 3. Præterea, gratia quæ est in sacramentis, aliquo modo differt a gratia quæ est in virtutibus et donis. Sed confessio est pars sacramenti. Ergo non est actus virtutis.
[II-II.q.7.a.2.sc] Peter said (Acts 15:9): "Purifying their hearts by faith."
[II-II.q.7.a.2.sc] Sed contra, præcepta legis sunt de actibus virtutum. Sed confessio cadit sub præcepto. Ergo est actus virtutis. Præterea, non meremur nisi actibus virtutum. Sed confessio est meritoria, quia « cælum aperit » ut in Littera., IV, dist. xvii, Magister dicit. Ergo videtur quod sit actus virtutis.
[II-II.q.7.a.2.co] A thing is impure through being mixed with baser things: for silver is not called impure, when mixed with gold, which betters it, but when mixed with lead or tin. Now it is evident that the rational creature is more excellent than all transient and corporeal creatures; so that it becomes impure through subjecting itself to transient things by loving them. From this impurity the rational creature is purified by means of a contrary movement, namely, by tending to that which is above it, viz. God. The first beginning of this movement is faith: since "he that cometh to God must believe that He is," according to Hebrews 11:6. Hence the first beginning of the heart's purifying is faith; and if this be perfected through being quickened by charity, the heart will be perfectly purified thereby.
[II-II.q.7.a.2.co] Respondeo dicendum, quod ad hoc quod aliqud dicatur actus virtutis, ut prius dictum est, sufficit quod in sui ratione aliquam conditionem implicet quæ ad virtutem pertineat. Quamvis autem non omnia quæ ad virtutem requiruntur, importet confessio, tamen importat ex suo nomine manifestationem alicujus quod in conscientia tenet aliquis: sic enim simul in unumos et cor conveniunt. Si enim quis aliquid proferat ore quod corde non 4 teneat, non confessio, sed fictio dicitur. Hæc autem conditio ad virtutem pertinet, ut aliquis ore confiteatur quod corde tenet. Et ideo confessio est bonum ex genere, et est actus virtutis, sed tamen potest male fieri, nisi aliis debitis circumstantiis vestiatur.
[II-II.q.7.a.2.ad.1] Things that are in the intellect are the principles of those which are in the appetite, in so far as the apprehended good moves the appetite.
[II-II.q.7.a.2.ad.1] Ad primum ergo dicendum, quod ad confessionem modo debito faciendam, ut oportet, et cujus oportet, et quando, in generali inclinat ratio naturalis, et secundum hoc confessio est de jure na-turali. Sed determinatio circumstantia-rum, quando et quomodo, et quid confiteri oporteat, et cui, hoc est ex institutione juris divini in confessione de qua loquimur. Et sic patet quod jus naturale inclinat ad confessionem, mediante jure divino, quo circumstantiæ determinantur: sicut etiam in omnibus est quæ sunde jure positivo.
[II-II.q.7.a.2.ad.2] Even lifeless faith excludes a certain impurity which is contrary to it, viz. that of error, and which consists in the human intellect, adhering inordinately to things below itself, through wishing to measure Divine things by the rule of sensible objects. But when it is quickened by charity, then it is incompatible with any kind of impurity, because "charity covereth all sins" (Proverbs 10:12).
[II-II.q.7.a.2.ad.2] Ad secundum dicendum, quod illius virtutis cujus objectum est peccatum commissum, quamvis habitum possit innocens habere, tamen actum non habet, innocentia permanente. Et ideo etiam confessio peccatorum de qua nunc loquimur, non competit innocenti, quamvis sit actus virtutis.
[II-II.q.7.a.2.ad.3] The obscurity of faith does not pertain to the impurity of sin, but rather to the natural defect of the human intellect, according to the present state of life.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.7.a.2.ad.3] Ad tertium dicendum, quod quamvis gratia sacramentorum et gratia virtutum sit alia et alia, non tamen sunt contrariæ, sed disparatæ; et ideo non est inconveniens ut idem sit actus virtutis, secundum quod ex libero arbitrio gratia informato procedit, et sit sacramentum vel pars sacramenti, secundum quod est medicina in remedium peccati ordinata.
JSON: /api/sources/opera-omnia-aquinas/summa-theologiae/secunda-secundae/q007.json