Whether All Are Equally Bound to Have Explicit Faith?
Objection 1: It would seem that all are equally bound to have
explicit faith. For all are bound to those things which are necessary
for salvation, as is evidenced by the precepts of charity. Now it is
necessary for salvation that certain things should be believed
explicitly. Therefore all are equally bound to have explicit faith.
Obj. 2: Further, no one should be put to test in matters that he is
not bound to believe. But simple persons are sometimes tested in
reference to the slightest articles of faith. Therefore all are
bound to believe everything explicitly.
Obj. 3: Further, if the simple are bound to have, not explicit but
only implicit faith, their faith must needs be implied in the faith
of the learned. But this seems unsafe, since it is possible for the
learned to err. Therefore it seems that the simple should also have
explicit faith; so that all are, therefore, equally bound to have
explicit faith.
_On the contrary,_ It is written (Job 1:14): "The oxen were
ploughing, and the asses feeding beside them," because, as Gregory
expounds this passage (Moral. ii, 17), the simple, who are signified
by the asses, ought, in matters of faith, to stay by the learned, who
are denoted by the oxen.
_I answer that,_ The unfolding of matters of faith is the result of
Divine revelation: for matters of faith surpass natural reason. Now
Divine revelation reaches those of lower degree through those who are
over them, in a certain order; to men, for instance, through the
angels, and to the lower angels through the higher, as Dionysius
explains (Coel. Hier. iv, vii). In like manner therefore the unfolding
of faith must needs reach men of lower degree through those of higher
degree. Consequently, just as the higher angels, who enlighten those
who are below them, have a fuller knowledge of Divine things than the
lower angels, as Dionysius states (Coel. Hier. xii), so too, men of
higher degree, whose business it is to teach others, are under
obligation to have fuller knowledge of matters of faith, and to
believe them more explicitly.
Reply Obj. 1: The unfolding of the articles of faith is not equally
necessary for the salvation of all, since those of higher degree,
whose duty it is to teach others, are bound to believe explicitly
more things than others are.
Reply Obj. 2: Simple persons should not be put to the test about
subtle questions of faith, unless they be suspected of having been
corrupted by heretics, who are wont to corrupt the faith of simple
people in such questions. If, however, it is found that they are free
from obstinacy in their heterodox sentiments, and that it is due to
their simplicity, it is no fault of theirs.
Reply Obj. 3: The simple have no faith implied in that of the
learned, except in so far as the latter adhere to the Divine
teaching. Hence the Apostle says (1 Cor. 4:16): "Be ye followers of
me, as I also am of Christ." Hence it is not human knowledge, but the
Divine truth that is the rule of faith: and if any of the learned
stray from this rule, he does not harm the faith of the simple ones,
who think that the learned believe aright; unless the simple hold
obstinately to their individual errors, against the faith of the
universal Church, which cannot err, since Our Lord said (Luke 22:32):
"I have prayed for thee," Peter, "that thy faith fail not."
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