Summa Theologica Part III (Secunda Secundae) Part 11

Whether Lifeless Faith Is a Gift of G.o.d?

Objection 1: It would seem that lifeless faith is not a gift of G.o.d.

For it is written (Deut. 32:4) that "the works of G.o.d are perfect." Now lifeless faith is something imperfect. Therefore it is not the work of G.o.d.

Obj. 2: Further, just as an act is said to be deformed through lacking its due form, so too is faith called lifeless (_informis_) when it lacks the form due to it. Now the deformed act of sin is not from G.o.d, as stated above (I-II, Q. 79, A. 2, ad 2). Therefore neither is lifeless faith from G.o.d.

Obj. 3: Further, whomsoever G.o.d heals, He heals wholly: for it is written (John 7:23): "If a man receive circ.u.mcision on the sabbath-day, that the law of Moses may not be broken; are you angry at Me because I have healed the whole man on the sabbath-day?" Now faith heals man from unbelief. Therefore whoever receives from G.o.d the gift of faith, is at the same time healed from all his sins. But this is not done except by living faith. Therefore living faith alone is a gift of G.o.d: and consequently lifeless faith is not from G.o.d.

_On the contrary,_ A gloss on 1 Cor. 13:2 says that "the faith which lacks charity is a gift of G.o.d." Now this is lifeless faith.

Therefore lifeless faith is a gift of G.o.d.

_I answer that,_ Lifelessness is a privation. Now it must be noted that privation is sometimes essential to the species, whereas sometimes it is not, but supervenes in a thing already possessed of its proper species: thus privation of the due equilibrium of the humors is essential to the species of sickness, while darkness is not essential to a diaphanous body, but supervenes in it. Since, therefore, when we a.s.sign the cause of a thing, we intend to a.s.sign the cause of that thing as existing in its proper species, it follows that what is not the cause of privation, cannot be a.s.signed as the cause of the thing to which that privation belongs as being essential to its species. For we cannot a.s.sign as the cause of a sickness, something which is not the cause of a disturbance in the humors: though we can a.s.sign as cause of a diaphanous body, something which is not the cause of the darkness, which is not essential to the diaphanous body.

Now the lifelessness of faith is not essential to the species of faith, since faith is said to be lifeless through lack of an extrinsic form, as stated above (Q. 4, A. 4). Consequently the cause of lifeless faith is that which is the cause of faith strictly so called: and this is G.o.d, as stated above (A. 1). It follows, therefore, that lifeless faith is a gift of G.o.d.

Reply Obj. 1: Lifeless faith, though it is not simply perfect with the perfection of a virtue, is, nevertheless, perfect with a perfection that suffices for the essential notion of faith.

Reply Obj. 2: The deformity of an act is essential to the act's species, considered as a moral act, as stated above (I, Q. 48, A. 1, ad 2; I-II, Q. 18, A. 5): for an act is said to be deformed through being deprived of an intrinsic form, viz. the due commensuration of the act's circ.u.mstances. Hence we cannot say that G.o.d is the cause of a deformed act, for He is not the cause of its deformity, though He is the cause of the act as such.

We may also reply that deformity denotes not only privation of a due form, but also a contrary disposition, wherefore deformity is compared to the act, as falsehood is to faith. Hence, just as the deformed act is not from G.o.d, so neither is a false faith; and as lifeless faith is from G.o.d, so too, acts that are good generically, though not quickened by charity, as is frequently the case in sinners, are from G.o.d.

Reply Obj. 3: He who receives faith from G.o.d without charity, is healed from unbelief, not entirely (because the sin of his previous unbelief is not removed) but in part, namely, in the point of ceasing from committing such and such a sin. Thus it happens frequently that a man desists from one act of sin, through G.o.d causing him thus to desist, without desisting from another act of sin, through the instigation of his own malice. And in this way sometimes it is granted by G.o.d to a man to believe, and yet he is not granted the gift of charity: even so the gift of prophecy, or the like, is given to some without charity.

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QUESTION 7

OF THE EFFECTS OF FAITH (In Two Articles)

We must now consider the effects of faith: under which head there are two points of inquiry:

(1) Whether fear is an effect of faith?

(2) Whether the heart is purified by faith?

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FIRST ARTICLE [II-II, Q. 7, Art. 1]

Whether Fear Is an Effect of Faith?

Objection 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 (Ecclus. 2:8): "Ye that fear the Lord, believe in Him."

Therefore fear is not an effect of faith.

Obj. 2: Further, the same thing is not the cause of contraries. Now fear and hope are contraries, as stated above (I-II, Q. 23, A. 2): and faith begets hope, as a gloss observes on Matt. 1:2. Therefore fear is not an effect of faith.

Obj. 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, Q. 42, A. 1). Again, acts take their species from the object, according to what was stated above (I-II, Q. 18, A. 2). Therefore faith is not a cause of fear.

_On the contrary,_ It is written (James 2:19): "The devils ...

believe and tremble."

_I answer that,_ Fear is a movement of the appet.i.tive power, as stated above (I-II, Q. 41, A. 1). Now the principle of all appet.i.tive movements is the good or evil apprehended: and consequently the principle of fear and of every appet.i.tive 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. In this way, then, faith is a cause of the fear whereby one dreads to be punished by G.o.d; and this is servile fear.

It is also the cause of filial fear, whereby one dreads to be separated from G.o.d, or whereby one shrinks from equalling oneself to Him, and holds Him in reverence, inasmuch as faith makes us appreciate G.o.d 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 G.o.d and to be subject to Him by charity.

Reply Obj. 1: Fear of G.o.d 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 G.o.d, so as to believe in all the Divine promises. Hence the text quoted continues: "And your reward shall not be made void."

Reply Obj. 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 G.o.d 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.

Reply Obj. 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 G.o.d, or to be separated from Him, and that sinners will suffer penal evils from G.o.d: in this way faith can be the cause of fear.

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SECOND ARTICLE [II-II, Q. 7, Art. 2]

Whether Faith Has the Effect of Purifying the Heart?

Objection 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.

Obj. 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.

Obj. 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.

_On the contrary,_ Peter said (Acts 15:9): "Purifying their hearts by faith."

_I answer that,_ 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. G.o.d. The first beginning of this movement is faith: since "he that cometh to G.o.d must believe that He is," according to Heb. 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.

Reply Obj. 1: Things that are in the intellect are the principles of those which are in the appet.i.te, in so far as the apprehended good moves the appet.i.te.

Reply Obj. 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 wis.h.i.+ng 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" (Prov.

10:12).

Reply Obj. 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.

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QUESTION 8

OF THE GIFT OF UNDERSTANDING (In Eight Articles)

We must now consider the gifts of understanding and knowledge, which respond to the virtue of faith. With regard to the gift of understanding there are eight points of inquiry:

(1) Whether understanding is a gift of the Holy Ghost?

(2) Whether it can be together with faith in the same person?

(3) Whether the understanding which is a gift of the Holy Ghost, is only speculative, or practical also?

(4) Whether all who are in a state of grace have the gift of understanding?

(5) Whether this gift is to be found in those who are without grace?