St. Thomas AquinasThe Summa TheologicaTranslated by Fathers of the English Dominican Province Index [<<
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OF THE EFFECTS OF FAITH (TWO ARTICLES)(1) Whether fear is an effect of faith? (2) Whether the heart is purified by faith? Index [<<
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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.
Objection 2: Further, the same thing is not the
cause of contraries. Now fear and hope are contraries, as stated above
(FS, Question
[23], Article [2]): and
faith begets hope, as a gloss observes on Mt. 1:2. Therefore fear is not
an effect of faith.
Objection 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 (FS,
Question [42], Article
[1]). Again, acts take their species from the object, according to
what was stated above (FS, Question
[18], Article [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 appetitive
power, as stated above (FS, Question
[41], Article [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. In 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.
Reply to Objection 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."
Reply to Objection 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.
Reply to Objection 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.
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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.
Objection 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.
Objection 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. God. The first beginning of this movement is faith: since "he
that cometh to God 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 to Objection 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.
Reply to Objection 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" (Prov.
10:12).
Reply to Objection 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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