The Summa Theologica, St. Thomas Aquinas - ldwilkersonministries

Summa Theologica, Part II-II (Secunda by Thomas Aquinas 47
related to faith as to their principle which they presuppose: so that again, in this way, faith is more certain.
Reply Obj. 1: This doubt is not on the side of the cause of faith, but on our side, in so far as we do not fully
grasp matters of faith with our intellect.
Reply Obj. 2: Other things being equal sight is more certain than hearing; but if (the authority of) the person
from whom we hear greatly surpasses that of the seer's sight, hearing is more certain than sight: thus a man of
little science is more certain about what he hears on the authority of an expert in science, than about what is
apparent to him according to his own reason: and much more is a man certain about what he hears from God,
Who cannot be deceived, than about what he sees with his own reason, which can be mistaken.
Reply Obj. 3: The gifts of understanding and knowledge are more perfect than the knowledge of faith in the
point of their greater clearness, but not in regard to more certain adhesion: because the whole certitude of the
gifts of understanding and knowledge, arises from the certitude of faith, even as the certitude of the
knowledge of conclusions arises from the certitude of premisses. But in so far as science, wisdom and
understanding are intellectual virtues, they are based upon the natural light of reason, which falls short of the
certitude of God's word, on which faith is founded.
QUESTION 5
OF THOSE WHO HAVE FAITH (In Four Articles)
We must now consider those who have faith: under which head there are four points of inquiry:
(1) Whether there was faith in the angels, or in man, in their original state?
(2) Whether the demons have faith?
(3) Whether those heretics who err in one article, have faith in others?
(4) Whether among those who have faith, one has it more than another?
FIRST ARTICLE [II-II, Q. 5, Art. 1]
Whether There Was Faith in the Angels, or in Man, in Their Original State?
Objection 1: It would seem that there was no faith, either in the angels, or in man, in their original state. For
Hugh of S. Victor says in his Sentences (De Sacram. i, 10) that "man cannot see God or things that are in God,
because he closes his eyes to contemplation." Now the angels, in their original state, before they were either
confirmed in grace, or had fallen from it, had their eyes opened to contemplation, since "they saw things in the
Word," according to Augustine (Gen. ad lit. ii, 8). Likewise the first man, while in the state of innocence,
seemingly had his eyes open to contemplation; for Hugh St. Victor says (De Sacram. i, 6) that "in his original
state man knew his Creator, not by the mere outward perception of hearing, but by inward inspiration, not as
now believers seek an absent God by faith, but by seeing Him clearly present to their contemplation."
Therefore there was no faith in the angels and man in their original state.
Obj. 2: Further, the knowledge of faith is dark and obscure, according to 1 Cor. 13:13: "We see now through a
glass in a dark manner." Now in their original state there was not obscurity either in the angels or in man,
because it is a punishment of sin. Therefore there could be no faith in the angels or in man, in their original
state.