Summa summae S. Thomae, Tomus III

(D. Thomas, IIae IIae, from q. 1 to q. 16.)

[Since, as St. Thomas says in the prologue of II-II, all moral matter is reduced to the consideration of the virtues, and all virtues are to be further reduced to seven, the Angelic Doctor divides them into three theological and four cardinal virtues, and he undertakes an ordered treatment of them. Beginning therefore with the first, those virtues are called theological which look immediately to God and in a certain way attain him, insofar as they surpass human and natural aptitude and capacity; and for this reason they are not acquired by our acts, but are infused by God alone. Three, however, are commonly counted, namely faith, hope and charity, which we accordingly undertake to investigate here with the same Doctor from q. 1 to q. 44, proposing and resolving the principal questions that are wont to be raised concerning them.

First there is treated faith, which comes first at least in the order of generation.

We judge it opportune to set before this treatise a brief exposition of faith as outlined by the Vatican Synod itself in the constitution Dei Filius, chapter 3, on Faith.

« Since man depends entirely upon God as upon his Creator and Lord, and created reason is subject wholly to the uncreated truth, we are bound by faith to render to God who reveals full obedience of intellect and will. Now this faith, which is the beginning of human salvation, the Catholic Church professes to be a supernatural virtue, by which, with the inspiration and assistance of God's grace, we believe that the things revealed by him are true, not because the intrinsic truth of the things is seen by the natural light of reason, but because of the authority of God himself who reveals them, who can neither deceive nor be deceived. For faith is, as the Apostle testifies, the substance of things to be hoped for, the evidence of things that appear not, Hebr., XI, 1.

That nevertheless the obedience of our faith might be consonant with reason, God willed that external arguments of his revelation be joined to the internal assists of the Holy Spirit, namely divine facts, and above all miracles and prophecies, which, since they clearly display the omnipotence and infinite knowledge of God, are most certain signs of divine revelation and suited to the understanding of all. Wherefore both Moses and the prophets, and above all Christ the Lord himself, performed many and most manifest miracles and prophecies; and of the Apostles we read: But they going forth preached everywhere, the Lord working withal, and confirming the word with signs that followed, Marc., XVI, 20. And again it is written: We have the more firm prophetical word, whereunto you do well to attend, as to a lamp that shines in a dark place, II Petr., 1, 19.

Although the assent of faith is by no means a blind movement of the soul, no one nevertheless can consent to the preaching of the Gospel as he ought in order to obtain salvation, without the illumination and inspiration of the Holy Spirit, who gives to all men sweetness in consenting and believing the truth¹.

Wherefore faith itself, even when it does not work through charity, is a gift of God, and its act is a work pertaining to salvation, by which man renders free obedience to God himself, by consenting and cooperating with his grace, which he could resist.

Further, by divine and Catholic faith all those things are to be believed which are contained in the word of God, written or handed down, and which are proposed by the Church, whether by solemn judgment or by her ordinary and universal magisterium, to be believed as divinely revealed.

But since without faith it is impossible to please God and to attain to the fellowship of his children, therefore no one has ever obtained justification without it, nor will anyone obtain eternal life unless he shall have persevered in it unto the end.

But that we might be able to satisfy the duty of embracing the true faith and of persevering constancy in it, God through his only-begotten Son instituted the Church, and endowed his institution with manifest marks, so that it could be recognized by all as the custodian and teacher of the revealed word. For to the Catholic Church alone belong all those things, so many and so marvelous, that have been disposed by God toward making evident the credibility of the Christian faith. Nay more, the Church by her very self, on account of her admirable propagation, her eminent sanctity and her inexhaustible fruitfulness in all good things, on account of her Catholic unity and invincible stability, is a great and perpetual motive of credibility and an irrefragable testimony of her own divine legation.

By which it comes about that she herself is like a standard lifted up unto the nations, Is., XI, 12, and she both invites to herself those who have not yet believed, and makes certain her own children that the faith they profess rests upon a most firm foundation. To this testimony indeed an efficacious succor is added from supernatural virtue. For the most benign Lord arouses and helps by his grace even those who go astray, that they may be able to come to the acknowledgment of the truth; and those whom he has translated out of darkness into his admirable light, he confirms by his grace in this same light that they may persevere, never forsaking unless he is forsaken. Wherefore the condition of those who have adhered to the Catholic faith by the heavenly gift of faith is by no means equal to that of those who, led by human opinions, follow a false religion; for they who have received the faith under the magisterium of the Church can never have any just cause for changing that same faith or calling it into doubt. Which things being so, giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, let us not neglect so great salvation, but looking on the author of faith and finisher, Jesus, let us hold fast the confession of our hope without wavering, Hebr., XII, 2 and X, 22. »]