Whether the Articles of Faith Are Suitably Formulated?
Objection 1: It would seem that the articles of faith are unsuitably
formulated. For those things, which can be known by demonstration, do
not belong to faith as to an object of belief for all, as stated above
(A. 5). Now it can be known by demonstration that there is one God;
hence the Philosopher proves this (Metaph. xii, text. 52) and many
other philosophers demonstrated the same truth. Therefore that "there
is one God" should not be set down as an article of faith.
Obj. 2: Further, just as it is necessary to faith that we should
believe God to be almighty, so is it too that we should believe Him to
be "all-knowing" and "provident for all," about both of which points
some have erred. Therefore, among the articles of faith, mention
should have been made of God's wisdom and providence, even as of His
omnipotence.
Obj. 3: Further, to know the Father is the same things as to know
the Son, according to John 14:9: "He that seeth Me, seeth the Father
also." Therefore there ought to be but one article about the Father
and Son, and, for the same reason, about the Holy Ghost.
Obj. 4: Further, the Person of the Father is no less than the
Person of the Son, and of the Holy Ghost. Now there are several
articles about the Person of the Holy Ghost, and likewise about the
Person of the Son. Therefore there should be several articles about
the Person of the Father.
Obj. 5: Further, just as certain things are said by appropriation, of
the Person of the Father and of the Person of the Holy Ghost, so too
is something appropriated to the Person of the Son, in respect of His
Godhead. Now, among the articles of faith, a place is given to a work
appropriated to the Father, viz. the creation, and likewise, a work
appropriated to the Holy Ghost, viz. that "He spoke by the prophets."
Therefore the articles of faith should contain some work appropriated
to the Son in respect of His Godhead.
Obj. 6: Further, the sacrament of the Eucharist presents a special
difficulty over and above the other articles. Therefore it should
have been mentioned in a special article: and consequently it seems
that there is not a sufficient number of articles.
On the contrary stands the authority of the Church who formulates the
articles thus.
_I answer that,_ As stated above (AA. 4, 6), to faith those things in
themselves belong, the sight of which we shall enjoy in eternal life,
and by which we are brought to eternal life. Now two things are
proposed to us to be seen in eternal life: viz. the secret of the
Godhead, to see which is to possess happiness; and the mystery of
Christ's Incarnation, "by Whom we have access" to the glory of the
sons of God, according to Rom. 5:2. Hence it is written (John 17:3):
"This is eternal life: that they may know Thee, the . . . true God,
and Jesus Christ Whom Thou hast sent." Wherefore the first
distinction in matters of faith is that some concern the majesty of
the Godhead, while others pertain to the mystery of Christ's human
nature, which is the "mystery of godliness" (1 Tim. 3:16).
Now with regard to the majesty of the Godhead, three things are
proposed to our belief: first, the unity of the Godhead, to which the
first article refers; secondly, the trinity of the Persons, to which
three articles refer, corresponding to the three Persons; and
thirdly, the works proper to the Godhead, the first of which refers
to the order of nature, in relation to which the article about the
creation is proposed to us; the second refers to the order of grace,
in relation to which all matters concerning the sanctification of man
are included in one article; while the third refers to the order of
glory, and in relation to this another article is proposed to us
concerning the resurrection of the dead and life everlasting. Thus
there are seven articles referring to the Godhead.
In like manner, with regard to Christ's human nature, there are seven
articles, the first of which refers to Christ's incarnation or
conception; the second, to His virginal birth; the third, to His
Passion, death and burial; the fourth, to His descent into hell; the
fifth, to His resurrection; the sixth, to His ascension; the seventh,
to His coming for the judgment, so that in all there are fourteen
articles.
Some, however, distinguish twelve articles, six pertaining to the
Godhead, and six to the humanity. For they include in one article the
three about the three Persons; because we have one knowledge of the
three Persons: while they divide the article referring to the work of
glorification into two, viz. the resurrection of the body, and the
glory of the soul. Likewise they unite the conception and nativity
into one article.
Reply Obj. 1: By faith we hold many truths about God, which the
philosophers were unable to discover by natural reason, for instance
His providence and omnipotence, and that He alone is to be worshiped,
all of which are contained in the one article of the unity of God.
Reply Obj. 2: The very name of the Godhead implies a kind of watching
over things, as stated in the First Part (Q. 13, A. 8). Now in beings
having an intellect, power does not work save by the will and
knowledge. Hence God's omnipotence includes, in a way, universal
knowledge and providence. For He would not be able to do all He wills
in things here below, unless He knew them, and exercised His
providence over them.
Reply Obj. 3: We have but one knowledge of the Father, Son, and Holy
Ghost, as to the unity of the Essence, to which the first article
refers: but, as to the distinction of the Persons, which is by the
relations of origin, knowledge of the Father does indeed, in a way,
include knowledge of the Son, for He would not be Father, had He not
a Son; the bond whereof being the Holy Ghost. From this point of
view, there was a sufficient motive for those who referred one
article to the three Persons. Since, however, with regard to each
Person, certain points have to be observed, about which some happen
to fall into error, looking at it in this way, we may distinguish
three articles about the three Persons. For Arius believed in the
omnipotence and eternity of the Father, but did not believe the Son
to be co-equal and consubstantial with the Father; hence the need for
an article about the Person of the Son in order to settle this point.
In like manner it was necessary to appoint a third article about the
Person of the Holy Ghost, against Macedonius. In the same way
Christ's conception and birth, just as the resurrection and life
everlasting, can from one point of view be united together in one
article, in so far as they are ordained to one end; while, from
another point of view, they can be distinct articles, in as much as
each one separately presents a special difficulty.
Reply Obj. 4: It belongs to the Son and Holy Ghost to be sent to
sanctify the creature; and about this several things have to be
believed. Hence it is that there are more articles about the Persons
of the Son and Holy Ghost than about the Person of the Father, Who is
never sent, as we stated in the First Part (Q. 43, A. 4).
Reply Obj. 5: The sanctification of a creature by grace, and its
consummation by glory, is also effected by the gift of charity, which
is appropriated to the Holy Ghost, and by the gift of wisdom, which
is appropriated to the Son: so that each work belongs by
appropriation, but under different aspects, both to the Son and to
the Holy Ghost.
Reply Obj. 6: Two things may be considered in the sacrament of the
Eucharist. One is the fact that it is a sacrament, and in this
respect it is like the other effects of sanctifying grace. The other
is that Christ's body is miraculously contained therein and thus it
is included under God's omnipotence, like all other miracles which
are ascribed to God's almighty power.
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