Whether Faith Remains After This Life?
Objection 1: It would seem that faith remains after this life.
Because faith is more excellent than science. Now science remains
after this life, as stated above (A. 2). Therefore faith remains also.
Obj. 2: Further, it is written (1 Cor. 3:11): "Other foundation no
man can lay, but that which is laid; which is Christ Jesus," i.e.
faith in Jesus Christ. Now if the foundation is removed, that which
is built upon it remains no more. Therefore, if faith remains not
after this life, no other virtue remains.
Obj. 3: Further, the knowledge of faith and the knowledge of glory
differ as perfect from imperfect. Now imperfect knowledge is
compatible with perfect knowledge: thus in an angel there can be
"evening" and "morning" knowledge [*Cf. I, Q. 58, A. 6]; and a man
can have science through a demonstrative syllogism, together with
opinion through a probable syllogism, about one same conclusion.
Therefore after this life faith also is compatible with the knowledge
of glory.
_On the contrary,_ The Apostle says (2 Cor. 5:6, 7): "While we are in
the body, we are absent from the Lord: for we walk by faith and not
by sight." But those who are in glory are not absent from the Lord,
but present to Him. Therefore after this life faith does not remain
in the life of glory.
_I answer that,_ Opposition is of itself the proper cause of one
thing being excluded from another, in so far, to wit, as wherever two
things are opposite to one another, we find opposition of affirmation
and negation. Now in some things we find opposition in respect of
contrary forms; thus in colors we find white and black. In others we
find opposition in respect of perfection and imperfection: wherefore
in alterations, more and less are considered to be contraries, as
when a thing from being less hot is made more hot (Phys. v, text.
19). And since perfect and imperfect are opposite to one another, it
is impossible for perfection and imperfection to affect the same
thing at the same time.
Now we must take note that sometimes imperfection belongs to a
thing's very nature, and belongs to its species: even as lack of
reason belongs to the very specific nature of a horse and an ox. And
since a thing, so long as it remains the same identically, cannot
pass from one species to another, it follows that if such an
imperfection be removed, the species of that thing is changed: even
as it would no longer be an ox or a horse, were it to be rational.
Sometimes, however, the imperfection does not belong to the specific
nature, but is accidental to the individual by reason of something
else; even as sometimes lack of reason is accidental to a man,
because he is asleep, or because he is drunk, or for some like
reason; and it is evident, that if such an imperfection be removed,
the thing remains substantially.
Now it is clear that imperfect knowledge belongs to the very nature
of faith: for it is included in its definition; faith being defined
as "the substance of things to be hoped for, the evidence of things
that appear not" (Heb. 11:1). Wherefore Augustine says (Tract. xl in
Joan.): "What is faith? Believing without seeing." But it is an
imperfect knowledge that is of things unapparent or unseen.
Consequently imperfect knowledge belongs to the very nature of faith:
therefore it is clear that the knowledge of faith cannot be perfect
and remain identically the same.
But we must also consider whether it is compatible with perfect
knowledge: for there is nothing to prevent some kind of imperfect
knowledge from being sometimes with perfect knowledge. Accordingly we
must observe that knowledge can be imperfect in three ways: first, on
the part of the knowable object; secondly, on the part of the medium;
thirdly, on the part of the subject. The difference of perfect and
imperfect knowledge on the part of the knowable object is seen in the
"morning" and "evening" knowledge of the angels: for the "morning"
knowledge is about things according to the being which they have in
the Word, while the "evening" knowledge is about things according as
they have being in their own natures, which being is imperfect in
comparison with the First Being. On the part of the medium, perfect
and imperfect knowledge are exemplified in the knowledge of a
conclusion through a demonstrative medium, and through a probable
medium. On the part of the subject the difference of perfect and
imperfect knowledge applies to opinion, faith, and science. For it is
essential to opinion that we assent to one of two opposite assertions
with fear of the other, so that our adhesion is not firm: to science
it is essential to have firm adhesion with intellectual vision, for
science possesses certitude which results from the understanding of
principles: while faith holds a middle place, for it surpasses
opinion in so far as its adhesion is firm, but falls short of science
in so far as it lacks vision.
Now it is evident that a thing cannot be perfect and imperfect in the
same respect; yet the things which differ as perfect and imperfect
can be together in the same respect in one and the same other thing.
Accordingly, knowledge which is perfect on the part of the object is
quite incompatible with imperfect knowledge about the same object;
but they are compatible with one another in respect of the same
medium or the same subject: for nothing hinders a man from having at
one and the same time, through one and the same medium, perfect and
imperfect knowledge about two things, one perfect, the other
imperfect, e.g. about health and sickness, good and evil. In like
manner knowledge that is perfect on the part of the medium is
incompatible with imperfect knowledge through one and the same
medium: but nothing hinders them being about the same subject or in
the same subject: for one man can know the same conclusions through a
probable and through a demonstrative medium. Again, knowledge that is
perfect on the part of the subject is incompatible with imperfect
knowledge in the same subject. Now faith, of its very nature,
contains an imperfection on the part of the subject, viz. that the
believer sees not what he believes: whereas bliss, of its very
nature, implies perfection on the part of the subject, viz. that the
Blessed see that which makes them happy, as stated above (Q. 3, A.
8). Hence it is manifest that faith and bliss are incompatible in one
and the same subject.
Reply Obj. 1: Faith is more excellent than science, on the part of
the object, because its object is the First Truth. Yet science has a
more perfect mode of knowing its object, which is not incompatible
with vision which is the perfection of happiness, as the mode of
faith is incompatible.
Reply Obj. 2: Faith is the foundation in as much as it is knowledge:
consequently when this knowledge is perfected, the foundation will be
perfected also.
The Reply to the Third Objection is clear from what has been said.
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