Question XXII: Whether faith is one virtue

The true and common opinion of the Theologians in 3. dist. 23. is that faith is one single virtue in species, because the formal object is one; even if by reason of its subjects it is multiplied in number.

AS FOR the acts of faith, many judge that they differ in species. So Arriaga disp. 15. sect. 4., Poncius disp. 27. sect. 5., Hurtad. disp. 56. sect. 1., Lugo disp 8. sect. 1., and others. The OPPOSITE is commonly held with D. Bonav. here in fundamentis, et corpore, Suarez disp. 6. sect. 3., Coninch. disp. 16. dub. 2. num. 18., Mastrius disp. m. 6. quaest. 13. num. 354. I ASSERT first, that the habit of faith is one. It is PROVED by D. Bonav. first from 4. Ephes. One Lord, one faith, one Baptism; but Baptism is one in species: Therefore. It is PROVED secondly by D. Bonav. from 1. Cor. 13. And now there remain faith, hope, Charity, these three: but charity is one in species: Therefore also faith. It is PROVED thirdly by S. Doctor. Habits derive their unity from the unity of the formal object: but the formal object of faith is unique, however diverse the material objects to be believed may be, namely the veracity of God, and his revelation of it: Therefore the habit also will be unique.

It is explained by S. Doct. in corpore; for even in the rest there is one habit where there is one formal object, e.g. one is the habit of seeing, though it regards innumerable things diverse in species, as Men, Horses, Elements, Heavens; yet there is one potency, and one habit, because it regards all these under one formal ratio, as they are visible, or as colored, or luminous. So the habit of faith is one, because, though it has many articles, diverse and revealed, it nevertheless regards all under one formal ratio, as they are from the first truth revealing. Thomists commonly use this argument, and Scotus 3. dist. 21. quaest. un. art. 1. §. Secundo de fide infusa, and disp. 25. quaest. 2., as Mastrius notes num. 350.

From this you have the Marginist of the Seraphic Doctor deceived, when he says that this argument is attacked by Scotus, while he attacks the argument of D. Thomae, proving that faith has only one formal object, which is the first truth. For Scotus attacks that argument of D. Thomae, that faith is one because, though the material objects are many, they are nevertheless reduced to one principal object, namely God. But he attacks it thus: because God does not contain the other objects as objects; for neither from the assent of faith about God do we gather the other assents about the remaining material objects of faith; nor are we moved to assent to them by that primary object of faith, which is God. This argument is indicated also by S. Bonav. initio corporis, but at last he concludes with that argument of his, brought forward fundam. 3., namely, that faith is one because there is one formal ratio, namely the first Truth, as revealing; just as I would believe with one human faith a Master teaching me various things, as Geometry, Physics, Astronomy, etc., because I would believe them under that one ratio, because he is my Master teaching, whose wisdom I trust. The same Scotus teaches word for word.

That argument, however, Cajetan and Valentia defend, namely because, though the objects are many, all are believed in order to God as the principal object, so that faith would not assent to them unless they had order to God, whom the Theological Virtue regards. But AGAINST the argument of D. Bonav. Arriaga argues disp. 16. sect. 3.: because the formal ratio of faith is also revelation: but revelations are diverse: Therefore. S. Doct. RESPONDS that the diversity of revelations is material, for their formality stands in this, that they have been revealed by God, who is the infallible truth. It is PROVED fourthly by S. Doct.: He who believes God is not judged faithful unless he believe all the articles; but faith is the virtue that makes every one faithful; therefore it is not a true virtue unless all the things to be believed are believed through it, and gathered into one; but they would not be gathered into one perfectly unless faith were one: Therefore, etc. It is PROVED fifthly by S. Doct. Faith is related to its object as obedience to its own; but there is one obedience, which obeys God in all the various precepts contained in the first and second tablet, because under one formal ratio obedience is rendered: Therefore etc.

I ASSERT secondly, that all the acts of faith are of the same species. It is PROVED by the arguments made above, because all are elicited under one formal ratio, even if among the acts some are dissents, as that Christ did not die twice: others assents, as while I believe that Christ died once; for that variety in the acts is very material, even if some acts are speculative, as that God is three and one; others practical, as that God is to be loved; nevertheless these are united under one formal ratio; because the ratio of Practical and speculative is still material in this ratio of the object. HENCE he says it is not alike with science, which has various objects for its several acts; nor with the will, which tends to the appetible under diverse ratios; whence there are various virtues, and vices; as various sciences; and so neither are alike those things which regard good and evil as such; for Faith regards these, e.g. God, and devils, under one ratio of the true, under which it regards also the matters of the other virtues, which it directs. Wherefore it is not a general virtue. Thus S. Doctor elucidates everything.

From these S. Doct. gathers in 3. dist. 25. quaest. 1. that the Catholic faith of the Universal Church is one, and not diverse in different men, as the heretics admit, Calvin. lib. 3. cap. 2. §. 31. Confessio Helvet. cap. 17., Beza lib. cont. Brentium, Smidellinus contra Staphylum. INDEED the Church, which is Catholic, that is, Universal, ought in its kind to agree everywhere under one Lord and Spouse, not an adulteress, Oseae 2. I will espouse thee to me in faith. This he calls the spirit in which we live, Paulus 1. Cor. 4.; more clearly Ephes. 4. Careful to keep the unity of the Spirit in the bond of peace. One body and one Spirit; as you are called in one hope of your calling. One Lord, one faith, one Baptism. Hence in Coloss. 2. he compares it to the root of one tree, and the foundation of one building. And 1. Tim. 5. to one house. And in 1. Cor. 2. he likens us to the unity of the body in one spirit, sealed with one Baptism. The SS. Fathers urge this as necessary: Irenaeus lib. 1. cap. 3., Hilar. contra Constantium, Chrysost. hom. 1. in 1. ad Cor. Nay, Christ in Ioan. 10. asks that there be made one fold and one shepherd, as S. Bonav. notes there, and he pursues it more fully in Hexaemer.