Dissimulation and Hypocrisy 112. Of Boasting 113. Of Irony 114. Of the Friendliness Which Is Called Affability 115. Of Flattery 116. Of Quarreling 117. Of Liberality 118. Of the Vices Opposed to Liberality, and in the First Place, of Covetousness 119. Of Prodigality 120. Of "Epikeia" or Equity 121. Of Piety 122. Of the Precepts of Justice

TREATISE ON FORTITUDE AND TEMPERANCE

123. Of Fortitude 124. Of Martyrdom 125. Of Fear 126. Of Fearlessness 127. Of Daring 128. Of the Parts of Fortitude 129. Of Magnanimity 130. Of Presumption 131. Of Ambition 132. Of Vainglory 133. Of Pusillanimity 134. Of Magnificence 135. Of Meanness 136. Of Patience 137. Of Perseverance 138. Of the Vices Opposed to Perseverance 139. Of the Gift of Fortitude 140. Of the Precepts of Fortitude 141. Of Temperance 142. Of the Vices Opposed to Temperance 143. Of the Parts of Temperance, in General 144. Of Shamefacedness 145. Of Honesty 146. Of Abstinence 147. Of Fasting 148. Of Gluttony 149. Of Sobriety 150. Of Drunkenness 151. Of Chastity 152. Of Virginity 153. Of Lust 154. Of the Parts of Lust 155. Of Continence 156. Of Incontinence 157. Of Clemency and Meekness 158. Of Anger 159. Of Cruelty 160. Of Modesty 161. Of Humility 162. Of Pride 163. Of the First Man's Sin 164. Of the Punishments of the First Man's Sin 165. Of Our First Parents' Temptation 166. Of Studiousness 167. Of Curiosity 168. Of Modesty as Consisting in the Outward Movements of the Body 169. Of Modesty in the Outward Apparel 170. Of the Precepts of Temperance

TREATISE ON ACTS WHICH PERTAIN ESPECIALLY TO CERTAIN MEN

171. Of Prophecy 172. Of the Cause of Prophecy 173. Of the Manner in Which Prophetic Knowledge Is Conveyed 174. Of the Division of Prophecy 175. Of Rapture 176. Of the Grace of Tongues 177. Of the Gratuitous Grace Consisting in Words 178. Of the Grace of Miracles 179. Of the Division of Life into Active and Contemplative 180. Of the Contemplative Life 181. Of the Active Life 182. Of the Active Life in Comparison with the Contemplative Life 183. Of Man's Various Duties and States in General 184. Of the State of Perfection in General 185. Of Things Pertaining to the Episcopal State 186. Of Those Things in Which the Religious State Properly Consists 187. Of Those Things That Are Competent to Religious 188. Of the Different Kinds of Religious Life 189. Of the Entrance into Religious Life _______________________

SUMMA THEOLOGICA

SECOND PART OF THE SECOND PART ["II-II," "Secunda Secundae"] _______________________

TREATISE ON THE THEOLOGICAL VIRTUES (QQ. 1-46) _______________________

QUESTION 1

OF FAITH (In Ten Articles)

Having to treat now of the theological virtues, we shall begin with
Faith, secondly we shall speak of Hope, and thirdly, of Charity.

The treatise on Faith will be fourfold: (1) Of faith itself; (2) Of the corresponding gifts, knowledge and understanding; (3) Of the opposite vices; (4) Of the precepts pertaining to this virtue.

About faith itself we shall consider: (1) its object; (2) its act; (3) the habit of faith.

Under the first head there are ten points of inquiry:

(1) Whether the object of faith is the First Truth?

(2) Whether the object of faith is something complex or incomplex, i.e. whether it is a thing or a proposition?

(3) Whether anything false can come under faith?

(4) Whether the object of faith can be anything seen?

(5) Whether it can be anything known?

(6) Whether the things to be believed should be divided into a certain number of articles?

(7) Whether the same articles are of faith for all times?

(8) Of the number of articles;

(9) Of the manner of embodying the articles in a symbol;

(10) Who has the right to propose a symbol of faith? _______________________

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

Whether the Object of Faith Is the First Truth?

Objection 1: It would seem that the object of faith is not the First Truth. For it seems that the object of faith is that which is proposed to us to be believed. Now not only things pertaining to the Godhead, i.e. the First Truth, are proposed to us to be believed, but also things concerning Christ's human nature, and the sacraments of the Church, and the condition of creatures. Therefore the object of faith is not only the First Truth.

Obj. 2: Further, faith and unbelief have the same object since they are opposed to one another. Now unbelief can be about all things contained in Holy Writ, for whichever one of them a man denies, he is considered an unbeliever. Therefore faith also is about all things contained in Holy Writ. But there are many things therein, concerning man and other creatures. Therefore the object of faith is not only the First Truth, but also created truth.

Obj. 3: Further, faith is condivided with charity, as stated above (I-II, Q. 62, A. 3). Now by charity we love not only God, who is the sovereign Good, but also our neighbor. Therefore the object of Faith is not only the First Truth.

On the contrary, Dionysius says (Div. Nom. vii) that "faith is about the simple and everlasting truth." Now this is the First Truth. Therefore the object of faith is the First Truth.

I answer that, The object of every cognitive habit includes two things: first, that which is known materially, and is the material object, so to speak, and, secondly, that whereby it is known, which is the formal aspect of the object. Thus in the science of geometry, the conclusions are what is known materially, while the formal aspect of the science is the mean of demonstration, through which the conclusions are known.

Accordingly if we consider, in faith, the formal aspect of the object, it is nothing else than the First Truth. For the faith of which we are speaking, does not assent to anything, except because it is revealed by God. Hence the mean on which faith is based is the Divine Truth. If, however, we consider materially the things to which faith assents, they include not only God, but also many other things, which, nevertheless, do not come under the assent of faith, except as bearing some relation to God, in as much as, to wit, through certain effects of the Divine operation, man is helped on his journey towards the enjoyment of God. Consequently from this point of view also the object of faith is, in a way, the First Truth, in as much as nothing comes under faith except in relation to God, even as the object of the medical art is health, for it considers nothing save in relation to health.

Reply Obj. 1: Things concerning Christ's human nature, and the sacraments of the Church, or any creatures whatever, come under faith, in so far as by them we are directed to God, and in as much as we assent to them on account of the Divine Truth.

The same answer applies to the Second Objection, as regards all things contained in Holy Writ.

Reply Obj. 3: Charity also loves our neighbor on account of God, so that its object, properly speaking, is God, as we shall show further on (Q. 25, A. 1). _______________________

SECOND ARTICLE [II-II, Q. 1, Art. 2]

Whether the Object of Faith Is Something Complex, by Way of a
Proposition?

Objection 1: It would seem that the object of faith is not something complex by way of a proposition. For the object of faith is the First Truth, as stated above (A. 1). Now the First Truth is something simple. Therefore the object of faith is not something complex.

Obj. 2: Further, the exposition