Whether There Are Several Species of Unbelief?
Objection 1: It would seem that there are not several species of
unbelief. For, since faith and unbelief are contrary to one another,
they must be about the same thing. Now the formal object of faith is
the First Truth, whence it derives its unity, although its matter
contains many points of belief. Therefore the object of unbelief also
is the First Truth; while the things which an unbeliever disbelieves
are the matter of his unbelief. Now the specific difference depends
not on material but on formal principles. Therefore there are not
several species of unbelief, according to the various points which
the unbeliever disbelieves.
Obj. 2: Further, it is possible to stray from the truth of faith in
an infinite number of ways. If therefore the various species of
unbelief correspond to the number of various errors, it would seem to
follow that there is an infinite number of species of unbelief, and
consequently, that we ought not to make these species the object of
our consideration.
Obj. 3: Further, the same thing does not belong to different species.
Now a man may be an unbeliever through erring about different points
of truth. Therefore diversity of errors does not make a diversity of
species of unbelief: and so there are not several species of unbelief.
_On the contrary,_ Several species of vice are opposed to each
virtue, because "good happens in one way, but evil in many ways,"
according to Dionysius (Div. Nom. iv) and the Philosopher (Ethic. ii,
6). Now faith is a virtue. Therefore several species of vice are
opposed to it.
_I answer that,_ As stated above (I-II, Q. 55, A. 4; I-II, Q. 64, A.
1), every virtue consists in following some rule of human knowledge
or operation. Now conformity to a rule happens one way in one matter,
whereas a breach of the rule happens in many ways, so that many vices
are opposed to one virtue. The diversity of the vices that are
opposed to each virtue may be considered in two ways, first, with
regard to their different relations to the virtue: and in this way
there are determinate species of vices contrary to a virtue: thus to
a moral virtue one vice is opposed by exceeding the virtue, and
another, by falling short of the virtue. Secondly, the diversity of
vices opposed to one virtue may be considered in respect of the
corruption of the various conditions required for that virtue. In
this way an infinite number of vices are opposed to one virtue, e.g.
temperance or fortitude, according to the infinite number of ways in
which the various circumstances of a virtue may be corrupted, so that
the rectitude of virtue is forsaken. For this reason the Pythagoreans
held evil to be infinite.
Accordingly we must say that if unbelief be considered in comparison
to faith, there are several species of unbelief, determinate in
number. For, since the sin of unbelief consists in resisting the
faith, this may happen in two ways: either the faith is resisted
before it has been accepted, and such is the unbelief of pagans or
heathens; or the Christian faith is resisted after it has been
accepted, and this either in the figure, and such is the unbelief of
the Jews, or in the very manifestation of truth, and such is the
unbelief of heretics. Hence we may, in a general way, reckon these
three as species of unbelief.
If, however, the species of unbelief be distinguished according to
the various errors that occur in matters of faith, there are not
determinate species of unbelief: for errors can be multiplied
indefinitely, as Augustine observes (De Haeresibus).
Reply Obj. 1: The formal aspect of a sin can be considered in two
ways. First, according to the intention of the sinner, in which case
the thing to which the sinner turns is the formal object of his sin,
and determines the various species of that sin. Secondly, it may be
considered as an evil, and in this case the good which is forsaken is
the formal object of the sin; which however does not derive its
species from this point of view, in fact it is a privation. We must
therefore reply that the object of unbelief is the First Truth
considered as that which unbelief forsakes, but its formal aspect,
considered as that to which unbelief turns, is the false opinion that
it follows: and it is from this point of view that unbelief derives
its various species. Hence, even as charity is one, because it
adheres to the Sovereign Good, while there are various species of
vice opposed to charity, which turn away from the Sovereign Good by
turning to various temporal goods, and also in respect of various
inordinate relations to God, so too, faith is one virtue through
adhering to the one First Truth, yet there are many species of
unbelief, because unbelievers follow many false opinions.
Reply Obj. 2: This argument considers the various species of unbelief
according to various points in which errors occur.
Reply Obj. 3: Since faith is one because it believes in many things
in relation to one, so may unbelief, although it errs in many things,
be one in so far as all those things are related to one. Yet nothing
hinders one man from erring in various species of unbelief, even as
one man may be subject to various vices, and to various bodily
diseases.
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