Article — Billuart, Summa Summae · from Schola Thomistica
On the subject of faith
1°: Faith remains in a sinner who does not commit the sin of unbelief.
1°: Fides remanet in peccatore qui non committit peccatum infidelitatis.
It is proved, firstly, from the Apostle, 1 Cor., XIII, 2, where he says: If I should have all faith..., but have not charity, I am nothing. By these words he plainly supposes that charity can be separated from faith while faith remains, and thus that faith can be in a sinner.
Prob. 1° ex Apost., I Cor., XIII, 2, ubi dicit: Si habuero omnem fidem..., charitatem autem non habuero, nihil sum. Quibus verbis aperte supponit charitatem posse separari a fide remanente, sicque fidem posse esse in peccatore.
Secondly, from Trent, session VI, canon 28, defining thus: « If anyone shall say that when grace is lost through sin faith is always lost with it, or that the faith which remains is not true faith, though it is not living...; let him be anathema. » Hence this conclusion is de fide. To this point tends this proposition condemned by Alexander VIII, the 12th: « When in great sinners all love fails, faith also fails, and even if they seem to believe, it is not divine faith, but human. » Likewise this 52nd of Quesnel: « All other means of salvation are contained in faith, as in its germ and seed; but this faith is not without love and confidence. »
2° Ex Trid., sess. VI, can. 28, sic definiente: « Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti, aut fidem qua remanet non esse veram fidem, licet non sit viva...; anathema sit. » Unde haec conclusio est de fide. Huc facit haec propositio 12a ab Alexandro VIII damnata: « Quando in magnis peccatoribus deficit omnis amor, deficit etiam fides, et etiamsi videantur credere, non est fides divina, sed humana. » Item haec 52a Quesnelli: « Omnia alia salutis media continentur in fide, tamquam in suo germine et semine; sed haec fides non est absque amore et fiducia. »
Thirdly, by reason. Not every sin is contrary to faith, nor does it destroy the formal reason of its object: thus one who steals does not for that reason cease to believe that God is the first and infallible truth in speaking. Therefore.
3° Ratione. Non omne peccatum est contrarium fidei, nec destruit rationem formalem obiecti ipsius: sic qui furatur, non ideo desinit credere Deum esse primam et infallibilem veritatem in dicendo. Ergo.
But when the holy Fathers say that there is no faith or any virtue without charity, they speak of living faith and of the virtues in their perfect state of being, as we have already noted.
Quando autem SS. Patres dicunt non esse fidem aut ullam virtutem sine charitate, loquuntur de fide viva et virtutibus in esse perfecto, ut iam monuimus.
I say, secondly: In demons and the damned there does not remain infused and supernatural faith 30. 30 This work, q. 5, a. 2, c, and ad 2.
Dico 2°: In daemonibus et damnatis non remanet fides infusa et supernaturalis 30. 30 Hic q. 5, a. 2, c, et ad 2.
It is proved. Demons and the damned are stripped of all gratuitous gifts, especially those ordered to beatitude, which they neither hope for nor can hope for. Now faith is a gratuitous gift by its nature ordered to beatitude; for it is, according to the Apostle, Hebr., XI, 1, the substance of things to be hoped for, and according to the Council of Trent, session VI, cap. 8, « the beginning of salvation, the root and foundation of justification. » Therefore.
Prob. Daemones et damnati sunt spoliati omnibus donis gratuitis, praesertim iis quae ordinantur ad beatitudinem, quam nec sperant, nec sperare possunt. Atqui fides est donum gratuitum ex sua natura ordinatum ad beatitudinem; est enim, secundum Apostolum, Hebr., XI, 1, sperandarum substantia rerum, et secundum Tridentinum, sess. VI, cap. 8, « initium salutis, radix et fundamentum iustificationis. » Ergo.
It is confirmed. For supernatural faith there is required a pious motion of the will, or a good affect of credulity toward the first truth revealing. Now there is in demons and the damned no pious motion of the will, no good will, since it is fixed in evil; and although what they do is sometimes good from its proximate object, yet they always do it from a depraved intention of the end, and thus it is always evil.
Confir. Ad fidem supernaturalem requiritur pia motio voluntatis, seu bonus affectus credulitatis erga primam veritatem revelantem. Atqui nulla est in daemonibus et damnatis pia motio voluntatis, nulla bona voluntas, quippe quae est firmata in malo, et quamvis id quod agunt sit quandoque ex obiecto proximo bonum, illud tamen semper agunt ex prava intentione finis, sicque est semper malum.
You will say: 1° James, II, 19, says: The demons believe, and tremble. Therefore. 2° Demons and damned Christians know in hell the supernatural truths they knew on the way. Now they cannot know these supernatural truths except through faith, which alone among the intellectual virtues is supernatural. Therefore.
Dices: 1° Iacob., II, 19, dicitur: Daemones credunt, et contremiscunt. Ergo. 2° Daemones et Christiani damnati cognoscunt in inferno veritates supernaturales quas cognoverunt in via. Atqui has veritates supernaturales cognoscere non possunt nisi per fidem, qua sola est supernaturalis inter virtutes intellectuales. Ergo.
I answer to the first. That demons believe with infused faith arising from a pious motion of the will, I deny; that they believe with natural faith, and in a manner coerced, both from the evidence of signs which they penetrate with the keen acumen of a perspicacious mind, and from the miserable experience by which they feel God as their avenger, I concede. Nor does it matter that St. James compares their faith with the faith of sinners, which is true infused faith; for the comparison holds not as to the nature of either faith, but as to the sterility of each, because neither suffices for salvation, since both are without works. The solution is clear from the text.
Resp. ad primum. Daemones credunt fide infusa ex pia motione voluntatis, nego; fide naturali et quodammodo coacta, tum ex evidentia signorum quae perspicaci mentis acumine penetrant, tum miserabili experientia qua Deum vindicem sentiunt. Conc. Neque refert quod S. Iacobus comparet eorum fidem cum fide peccatorum, quae est vera fides infusa; tenet enim comparatio, non quoad utriusque fidei naturam, sed quoad utriusque sterilitatem, quia neutra sufficit ad salutem, cum utraque sit sine operibus. Solutio patet ex textu.
I answer to the second. I deny the minor. For the faith by which demons and the damned believe and know supernatural truths, although it can be called supernatural on the part of the object, is nonetheless natural on the part of the motive or principle; for it is acquired either from the state of the wayfarer, or from the event of things, or from prophecies fulfilled, or from the punishments they feel: just as, if someone from a merely natural motive, say from the report of parents or of some learned man, were to believe our mysteries, although the object of this faith would be supernatural, the faith itself in itself and on the part of its principle would be natural.
Resp. ad secundum. Nego min. Fides enim qua daemones et damnati credunt et cognoscunt veritates supernaturales, licet dici possit supernaturalis ex parte obiecti, est tamen naturalis ex parte motivi seu principii; est enim acquisita vel ex statu viae, vel ex rerum eventu, vel ex prophetiis impletis, vel ex poenis quas sentiunt: sicut, si quis ex motivo mere naturali, puta ex relatione parentum aut alicuius viri docti, crederet mysteria nostra, licet huius fidei obiectum foret supernaturale, ipsa tamen in se et ex parte principii foret naturalis.
I say, thirdly: Faith does not remain in the blessed 31, yet it does remain in the souls in purgatory. 31 I. IIae, q. 67, a. 3, o.
Dico 3°: Fides non remanet in beatis 31, bene tamen in animabus purgatorii. 31 I. IIae, q. 67, a. 3, o.
It is proved, first part. 1° From the Apostle, 1 Cor., XIII, 9 and 10, who says: We know in part and we prophesy in part; but when that which is perfect shall come, that which is in part shall be done away. That is, when vision shall have come, faith shall be done away. And 2 Cor., V, 6 and 7: While we are in the body, we are absent from the Lord; for we walk by faith, and not by sight. Whence Aug., book XIV On the Trinity, c. 2, n. 4: « For, he says, there will no longer be faith [in heaven], by which things that are not seen are believed, but sight, by which things that were believed are seen. »
Prob. prima pars. 1° Ex Apost. I Cor., XIII, 9 et 10, dicente: Ex parte cognoscimus et ex parte prophetamus; cum autem venerit quod perfectum est, evacuabitur quod ex parte est. Id est, cum venerit visio, evacuabitur fides. Et II Cor., V, 6 et 7: Dum sumus in corpore, peregrinamur a Domino; per fidem enim ambulamus, et non per speciem. Unde Aug., lib. XIV de Trinit., c. 2, n. 4: « Neque enim, inquit, iam fides erit [in patria] qua credantur quae non videntur, sed species qua videantur quae credebantur. »
It is proved, 2° 32 The formal object of faith being destroyed, faith does not subsist. Now in the blessed the formal object of faith is destroyed; for the formal object of faith is the first truth not seen, which the blessed see intuitively. Therefore. 32 Ibid., in the argument, On the contrary.
Prob. 32 2° Destructo obiecto formali fidei, non subsistit fides. Atqui in beatis destruitur obiectum formale fidei; est enim obiectum formale fidei prima veritas non visa, quae intuitive videtur a beatis. Ergo. 32 Ibid., in arg. Sed contra.
Hence the second part stands proved. For the souls in purgatory (the same must be said of the Fathers who were in limbo) do not yet enjoy the beatific vision, and thus the formal object of faith remains in them, namely the first truth not seen. Add that they hope for beatitude; but the foundation of hope is faith, since no one hopes for beatitude unless he believes he can attain it.
Hinc manet probata secunda pars. Animae enim in purgatorio (idem dicendum de Patribus qui erant in limbo), nondum fruuntur visione beata, sicque remanet inipsis obiectum formale fidei, scilicet prima veritas non visa. Adde quod sperent beatitudinem; fundamentum autem spei est fides, cum nemo speret beatitudinem, nisi credat se posse illam adipisci.
I say, fourthly: Faith, whether habitual or actual, does not remain in a heretic who pertinaciously discredits even one single article of faith 33 34. This is common opinion with the Author, against a few. 33 Ibid., c. 34 This work, q. 5, a. 3, o.
Dico 4°: Fides sive habitualis sive actualis non remanet in haeretico qui vel unum tantum fidei articulum pertinaciter discredit 33 34 ^. Est communis cum Authore, contra paucos. 33 Ibid., c. 34 Hic q. 5, a. 3, o.
It is proved, 1° from the Apostle, Gal., V, 4, who says to those who held that observance of the legal rites was necessary for salvation: You are emptied of Christ, that is, of the Spirit of faith, as he explains in the following verse. Trent, session VI, cap. 15: « It must be asserted, he says, not only by unbelief, whereby faith itself also is lost, etc. » Now any heresy, even about one article alone, is unbelief.
Prob. 1° Apost., Galat., V, 4, iis qui sustinebant observantiam legalium esse necessariam ad salutem, dicit: Evacuati estis a Christo, id est a Spiritu fidei, ut explicat versu sequenti. Tridentinum, sess. VI, cap. 15: « Asserendum est, inquit, non modo infidelitate, per quam et ipsa fides amittitur, etc. » Quelibet autem haeresis, etiam circa unum tantum articulum, est infidelitas.
It is proved, 2°, by reason 35 The formal object ceasing, by which habit and act are specified, the habit and act cease and are destroyed. Now in a heretic who pertinaciously denies even one article of faith, the formal object of faith ceases, both habitual and actual. Therefore. — The minor is proved. The formal object of faith, whether habitual or actual, is the first truth in speaking, as manifested by the Church. Now one who pertinaciously denies one article of faith does not believe the others he holds on account of the first truth as manifested by the Church; otherwise he would believe this one too, which he denies, since it also, like the others, was revealed by the first truth and proposed as such by the Church; but he rejects this one and holds the others by his own judgment and his own choice. Whence Aug., book XVII Contra Faustum, c. 3, addressing the Manichees: « You, he says, believe in the Gospel what you wish, and what you do not wish you do not believe; you believe yourselves rather than the Gospel. » 35 Ibid.
Prob. 2° ratione 35 Cessante obiecto formali a quo habitus et actus specificantur, cessant et destruuntur habitus et actus. Atqui in haeretico qui pertinaciter negat vel unum articulum fidei, cessat obiectum formale fidei tam habitualis quam actualis. Ergo. — Prob. min. Obiectum formale fidei sive habitualis sive actualis, est prima veritas in dicendo, ut manifestata per Ecclesiam. Atqui qui negat pertinaciter unum articulum fidei, non credit alios quos tenet propter primam veritatem, ut manifestatam per Ecclesiam, alioquin et hunc quem negat crederet, cum sit etiam, sicut alii, revelatus a prima veritate et propositus ut talis ab Ecclesia; sed hunc reiicit et illos tenet ex proprio iudicio et propria electione. Unde Aug., lib. XVII Cont. Faust., c. 3, alloquens Marichaeos: « Qui, inquit, in Evangelio quod vultis creditis, quod vultis non creditis, vobis potius quam Evangelio creditis. » 35 Ibid.
[Let it be noted, therefore, that although faith, on the part of its object, is an integral whole consisting of parts, inasmuch as it regards the many things revealed by God, nevertheless in the character of a habit and a quality it is one and simple in each believer, since it inclines him to assent to many things under one indivisible motive, namely on account of the first truth in speaking; whence this whole and entire habit perishes in a heretic. But if it happens that a heretic after his heresy believes the articles he still holds with the same ease and firmness as before, this happens because heretics believe with the same firmness and ease not only the articles of faith, but also their errors, so that they sometimes die asserting them. Firmness, therefore, comes from sheer obstinacy of the will, but ease from a habit of faith acquired either, according to some, through acts of previous faith, not as supernatural but as vital acts; or, according to others, through acts of faith natural on the part of their principle, though supernatural on the part of their object; for often a believer, whether from the instruction of parents, or from the teaching of catechists, or from custom, without attending to the revealing first truth, elicits acts which, being natural on the part of their principle, generate an equally natural habit, which remains in heresy. But the habit of supernatural faith is destroyed by the destruction of its formal object. Therefore, when a heretic, by denying one article of faith, denies the first truth, and by this act physically destroys in his intellect the object of faith, in the same way he destroys mediately the habit of faith.]
[Advertendum itaque quod, licet fides ex parte obiecti sit totum integrale constans partibus, quatenus respicit plura a Deo revelata, in ratione tamen habitus et qualitatis est una et simplex in unoquoque credentium, cum inclinet ad assentiendum pluribus sub uno indivisibili motivo, scilicet propter primam veritatem in dicendo, unde hic habitus totus et integer perit in haeretico. Quod si contingat haereticum post haeresim eadem facilitate et firmitate credere articulos quos adhuc tenet, ac ante, id contingit quia haeretici eadem firmitate et facilitate credunt, non solum articulos fidei, sed etiam suos errores, ita ut aliquando pro iis asserendis moriantur. Firmitas ergo provenit ex sola pertinacia voluntatis, facilitas autem ex habitu fidei acquisito, sive, iuxta aliquos, per actus praecedentis fidei, non qua supernaturales, sed qua vitales; sive, iuxta alios, per actus fidei naturales ex parte principii, licet supernaturales ex parte obiecti; saepe enim fidelis, vel ex instructione parentum, vel ex doctrina catechistarum, vel ex consuetudine, non attendendo ad primam veritatem revelantem, elicit actus qui, cum sint naturales ex parte principii, generant habitum pariter naturalem, qui remanet in haeresi. Habitus autem fidei supernaturalis destruitur ad destructionem sui obiecti formalis. Cum ergo haereticus, negans unum fidei articulum, neget primam veritatem, et per hunc actum physice destruat in suo intellectu obiectum fidei, eodem modo destruit mediate habitum fidei.]