WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that reasons in support of what we believe lessen the merit of faith. For Gregory says (Hom. xxvi in Evang.) that "there is no merit in believing what is shown by reason." If, therefore, human reason provides sufficient proof, the merit of faith is altogether taken away. Therefore it seems that any kind of human reasoning in support of matters of faith, diminishes the merit of believing.

Obj. 2: Further, whatever lessens the measure of virtue, lessens the amount of merit, since "happiness is the reward of virtue," as the Philosopher states (Ethic. i, 9). Now human reasoning seems to diminish the measure of the virtue of faith, since it is essential to faith to be about the unseen, as stated above (Q. 1, AA. 4, 5). Now the more a thing is supported by reasons the less is it unseen. Therefore human reasons in support of matters of faith diminish the merit of faith.

Obj. 3: Further, contrary things have contrary causes. Now an inducement in opposition to faith increases the merit of faith whether it consist in persecution inflicted by one who endeavors to force a man to renounce his faith, or in an argument persuading him to do so. Therefore reasons in support of faith diminish the merit of faith.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that confession is not an act of faith. For the same act does not belong to different virtues. Now confession belongs to penance of which it is a part. Therefore it is not an act of faith.

Obj. 2: Further, man is sometimes deterred by fear or some kind of confusion, from confessing his faith: wherefore the Apostle (Eph. 6:19) asks for prayers that it may be granted him "with confidence, to make known the mystery of the gospel." Now it belongs to fortitude, which moderates daring and fear, not to be deterred from doing good on account of confusion or fear. Therefore it seems that confession is not an act of faith, but rather of fortitude or constancy.

Obj. 3: Further, just as the ardor of faith makes one confess one's faith outwardly, so does it make one do other external good works, for it is written (Gal. 5:6) that "faith . . . worketh by charity." But other external works are not reckoned acts of faith. Therefore neither is confession an act of faith.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that confession of faith is not necessary for salvation. For, seemingly, a thing is sufficient for salvation, if it is a means of attaining the end of virtue. Now the proper end of faith is the union of the human mind with Divine truth, and this can be realized without any outward confession. Therefore confession of faith is not necessary for salvation.

Obj. 2: Further, by outward confession of faith, a man reveals his faith to another man. But this is unnecessary save for those who have to instruct others in the faith. Therefore it seems that the simple folk are not bound to confess the faith.

Obj. 3: Further, whatever may tend to scandalize and disturb others, is not necessary for salvation, for the Apostle says (1 Cor. 10:32): "Be without offense to the Jews and to the gentiles and to the Church of God." Now confession of faith sometimes causes a disturbance among unbelievers. Therefore it is not necessary for salvation.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the Apostle gives an unfitting definition of faith (Heb. 11:1) when he says: "Faith is the substance of things to be hoped for, the evidence of things that appear not." For no quality is a substance: whereas faith is a quality, since it is a theological virtue, as stated above (I-II, Q. 62, A. 3). Therefore it is not a substance.

Obj. 2: Further, different virtues have different objects. Now things to be hoped for are the object of hope. Therefore they should not be included in a definition of faith, as though they were its object.

Obj. 3: Further, faith is perfected by charity rather than by hope, since charity is the form of faith, as we shall state further on (A. 3). Therefore the definition of faith should have included the thing to be loved rather than the thing to be hoped for.

Obj. 4: Further, the same thing should not be placed in different genera. Now "substance" and "evidence" are different genera, and neither is subalternate to the other. Therefore it is unfitting to state that faith is both "substance" and "evidence."

Obj. 5: Further, evidence manifests the truth of the matter for which it is adduced. Now a thing is said to be apparent when its truth is already manifest. Therefore it seems to imply a contradiction to speak of "evidence of things that appear not": and so faith is unfittingly defined.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith does not reside in the intellect. For Augustine says (De Praedest. Sanct. v) that "faith resides in the believer's will." Now the will is a power distinct from the intellect. Therefore faith does not reside in the intellect.

Obj. 2: Further, the assent of faith to believe anything, proceeds from the will obeying God. Therefore it seems that faith owes all its praise to obedience. Now obedience is in the will. Therefore faith is in the will, and not in the intellect.

Obj. 3: Further, the intellect is either speculative or practical. Now faith is not in the speculative intellect, since this is not concerned with things to be sought or avoided, as stated in De Anima iii, 9, so that it is not a principle of operation, whereas "faith . . . worketh by charity" (Gal. 5:6). Likewise, neither is it in the practical intellect, the object of which is some true, contingent thing, that can be made or done. For the object of faith is the Eternal Truth, as was shown above (Q. 1, A. 1). Therefore faith does not reside in the intellect.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that charity is not the form of faith. For each thing derives its species from its form. When therefore two things are opposite members of a division, one cannot be the form of the other. Now faith and charity are stated to be opposite members of a division, as different species of virtue (1 Cor. 13:13). Therefore charity is not the form of faith.

Obj. 2: Further, a form and the thing of which it is the form are in one subject, since together they form one simply. Now faith is in the intellect, while charity is in the will. Therefore charity is not the form of faith.

Obj. 3: Further, the form of a thing is a principle thereof. Now obedience, rather than charity, seems to be the principle of believing, on the part of the will, according to Rom. 1:5: "For obedience to the faith in all nations." Therefore obedience rather than charity, is the form of faith.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that lifeless faith does not become living, or living faith lifeless. For, according to 1 Cor. 13:10, "when that which is perfect is come, that which is in part shall be done away." Now lifeless faith is imperfect in comparison with living faith. Therefore when living faith comes, lifeless faith is done away, so that they are not one identical habit.

Obj. 2: Further, a dead thing does not become a living thing. Now lifeless faith is dead, according to James 2:20: "Faith without works is dead." Therefore lifeless faith cannot become living.

Obj. 3: Further, God's grace, by its advent, has no less effect in a believer than in an unbeliever. Now by coming to an unbeliever it causes the habit of faith. Therefore when it comes to a believer, who hitherto had the habit of lifeless faith, it causes another habit of faith in him.

Obj. 4: Further, as Boethius says (In Categ. Arist. i), "accidents cannot be altered." Now faith is an accident. Therefore the same faith cannot be at one time living, and at another, lifeless.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith is not a virtue. For virtue is directed to the good, since "it is virtue that makes its subject good," as the Philosopher states (Ethic. ii, 6). But faith is directed to the true. Therefore faith is not a virtue.

Obj. 2: Further, infused virtue is more perfect than acquired virtue. Now faith, on account of its imperfection, is not placed among the acquired intellectual virtues, as the Philosopher states (Ethic. vi, 3). Much less, therefore, can it be considered an infused virtue.

Obj. 3: Further, living and lifeless faith are the same species, as stated above (A. 4). Now lifeless faith is not a virtue, since it is not connected with the other virtues. Therefore neither is living faith a virtue.

Obj. 4: Further, the gratuitous graces and the fruits are distinct from the virtues. But faith is numbered among the gratuitous graces (1 Cor. 12:9) and likewise among the fruits (Gal. 5:23). Therefore faith is not a virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith is not one. For just as faith is a gift of God according to Eph. 2:8, so also wisdom and knowledge are numbered among God's gifts according to Isa. 11:2. Now wisdom and knowledge differ in this, that wisdom is about eternal things, and knowledge about temporal things, as Augustine states (De Trin. xii, 14, 15). Since, then, faith is about eternal things, and also about some temporal things, it seems that faith is not one virtue, but divided into several parts.

Obj. 2: Further, confession is an act of faith, as stated above (Q. 3, A. 1). Now confession of faith is not one and the same for all: since what we confess as past, the fathers of old confessed as yet to come, as appears from Isa. 7:14: "Behold a virgin shall conceive." Therefore faith is not one.

Obj. 3: Further, faith is common to all believers in Christ. But one accident cannot be in many subjects. Therefore all cannot have one faith.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith is not the first of the virtues. For a gloss on Luke 12:4, "I say to you My friends," says that fortitude is the foundation of faith. Now the foundation precedes that which is founded thereon. Therefore faith is not the first of the virtues.

Obj. 2: Further, a gloss on Ps. 36, "Be not emulous," says that hope "leads on to faith." Now hope is a virtue, as we shall state further on (Q. 17, A. 1). Therefore faith is not the first of the virtues.

Obj. 3: Further, it was stated above (A. 2) that the intellect of the believer is moved, out of obedience to God, to assent to matters of faith. Now obedience also is a virtue. Therefore faith is not the first virtue.

Obj. 4: Further, not lifeless but living faith is the foundation, as a gloss remarks on 1 Cor. 3:11 [*Augustine, De Fide et Oper. xvi.]. Now faith is formed by charity, as stated above (A. 3). Therefore it is owing to charity that faith is the foundation: so that charity is the foundation yet more than faith is (for the foundation is the first part of a building) and consequently it seems to precede faith.

Obj. 5: Further, the order of habits is taken from the order of acts. Now, in the act of faith, the act of the will which is perfected by charity, precedes the act of the intellect, which is perfected by faith, as the cause which precedes its effect. Therefore charity precedes faith. Therefore faith is not the first of the virtues.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith is not more certain than science and the other intellectual virtues. For doubt is opposed to certitude, wherefore a thing would seem to be the more certain, through being less doubtful, just as a thing is the whiter, the less it has of an admixture of black. Now understanding, science and also wisdom are free of any doubt about their objects; whereas the believer may sometimes suffer a movement of doubt, and doubt about matters of faith. Therefore faith is no more certain than the intellectual virtues.

Obj. 2: Further, sight is more certain than hearing. But "faith is through hearing" according to Rom. 10:17; whereas understanding, science and wisdom imply some kind of intellectual sight. Therefore science and understanding are more certain than faith.

Obj. 3: Further, in matters concerning the intellect, the more perfect is the more certain. Now understanding is more perfect than faith, since faith is the way to understanding, according to another version [*The Septuagint] of Isa. 7:9: "If you will not believe, you shall not understand [Vulg.: 'continue']": and Augustine says (De Trin. xiv, 1) that "faith is strengthened by science." Therefore it seems that science or understanding is more certain than faith.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that there was no faith, either in the angels, or in man, in their original state. For Hugh of S. Victor says in his Sentences (De Sacram. i, 10) that "man cannot see God or things that are in God, because he closes his eyes to contemplation." Now the angels, in their original state, before they were either confirmed in grace, or had fallen from it, had their eyes opened to contemplation, since "they saw things in the Word," according to Augustine (Gen. ad lit. ii, 8). Likewise the first man, while in the state of innocence, seemingly had his eyes open to contemplation; for Hugh St. Victor says (De Sacram. i, 6) that "in his original state man knew his Creator, not by the mere outward perception of hearing, but by inward inspiration, not as now believers seek an absent God by faith, but by seeing Him clearly present to their contemplation." Therefore there was no faith in the angels and man in their original state.

Obj. 2: Further, the knowledge of faith is dark and obscure, according to 1 Cor. 13:13: "We see now through a glass in a dark manner." Now in their original state there was not obscurity either in the angels or in man, because it is a punishment of sin. Therefore there could be no faith in the angels or in man, in their original state.

Obj. 3: Further, the Apostle says (Rom. 10:17) that "faith . . . cometh by hearing." Now this could not apply to angels and man in their original state; for then they could not hear anything from another. Therefore, in that state, there was no faith either in man or in the angels.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the demons have no faith. For Augustine says (De Praedest. Sanct. v) that "faith depends on the believer's will": and this is a good will, since by it man wishes to believe in God. Since then no deliberate will of the demons is good, as stated above (I, Q. 64, A. 2, ad 5), it seems that in the demons there is no faith.

Obj. 2: Further, faith is a gift of Divine grace, according to Eph. 2:8: "By grace you are saved through faith . . . for it is the gift of God." Now, according to a gloss on Osee 3:1, "They look to strange gods, and love the husks of the grapes," the demons lost their gifts of grace by sinning. Therefore faith did not remain in the demons after they sinned.

Obj. 3: Further, unbelief would seem to be graver than other sins, as Augustine observes (Tract. lxxxix in Joan.) on John 15:22, "If I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin." Now the sin of unbelief is in some men. Consequently, if the demons have faith, some men would be guilty of a sin graver than that of the demons, which seems unreasonable. Therefore in the demons there is no faith.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that a heretic who disbelieves one article of faith, can have lifeless faith in the other articles. For the natural intellect of a heretic is not more able than that of a catholic. Now a catholic's intellect needs the aid of the gift of faith in order to believe any article whatever of faith. Therefore it seems that heretics cannot believe any articles of faith without the gift of lifeless faith.

Obj. 2: Further, just as faith contains many articles, so does one science, viz. geometry, contain many conclusions. Now a man may possess the science of geometry as to some geometrical conclusions, and yet be ignorant of other conclusions. Therefore a man can believe some articles of faith without believing the others.

Obj. 3: Further, just as man obeys God in believing the articles of faith, so does he also in keeping the commandments of the Law. Now a man can obey some commandments, and disobey others. Therefore he can believe some articles, and disbelieve others.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith cannot be greater in one man than in another. For the quantity of a habit is taken from its object. Now whoever has faith believes everything that is of faith, since by failing in one point, a man loses his faith altogether, as stated above (A. 3). Therefore it seems that faith cannot be greater in one than in another.

Obj. 2: Further, those things which consist in something supreme cannot be "more" or "less." Now faith consists in something supreme, because it requires that man should adhere to the First Truth above all things. Therefore faith cannot be "more" or "less."

Obj. 3: Further, faith is to knowledge by grace, as the understanding of principles is to natural knowledge, since the articles of faith are the first principles of knowledge by grace, as was shown above (Q. 1, A. 7). Now the understanding of principles is possessed in equal degree by all men. Therefore faith is possessed in equal degree by all the faithful.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith is not infused into man by God. For Augustine says (De Trin. xiv) that "science begets faith in us, and nourishes, defends and strengthens it." Now those things which science begets in us seem to be acquired rather than infused. Therefore faith does not seem to be in us by Divine infusion.

Obj. 2: Further, that to which man attains by hearing and seeing, seems to be acquired by him. Now man attains to belief, both by seeing miracles, and by hearing the teachings of faith: for it is written (John 4:53): "The father . . . knew that it was at the same hour, that Jesus said to him, Thy son liveth; and himself believed, and his whole house"; and (Rom. 10:17) it is said that "faith is through hearing." Therefore man attains to faith by acquiring it.

Obj. 3: Further, that which depends on a man's will can be acquired by him. But "faith depends on the believer's will," according to Augustine (De Praedest. Sanct. v). Therefore faith can be acquired by man.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that lifeless faith is not a gift of God. For it is written (Deut. 32:4) that "the works of God are perfect." Now lifeless faith is something imperfect. Therefore it is not the work of God.

Obj. 2: Further, just as an act is said to be deformed through lacking its due form, so too is faith called lifeless (
informis
) when it lacks the form due to it. Now the deformed act of sin is not from God, as stated above (I-II, Q. 79, A. 2, ad 2). Therefore neither is lifeless faith from God.

Obj. 3: Further, whomsoever God heals, He heals wholly: for it is written (John 7:23): "If a man receive circumcision on the sabbath-day, that the law of Moses may not be broken; are you angry at Me because I have healed the whole man on the sabbath-day?" Now faith heals man from unbelief. Therefore whoever receives from God the gift of faith, is at the same time healed from all his sins. But this is not done except by living faith. Therefore living faith alone is a gift of God: and consequently lifeless faith is not from God.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fear is not an effect of faith. For an effect does not precede its cause. Now fear precedes faith: for it is written (Ecclus. 2:8): "Ye that fear the Lord, believe in Him." Therefore fear is not an effect of faith.

Obj. 2: Further, the same thing is not the cause of contraries. Now fear and hope are contraries, as stated above (I-II, Q. 23, A. 2): and faith begets hope, as a gloss observes on Matt. 1:2. Therefore fear is not an effect of faith.

Obj. 3: Further, one contrary does not cause another. Now the object of faith is a good, which is the First Truth, while the object of fear is an evil, as stated above (I-II, Q. 42, A. 1). Again, acts take their species from the object, according to what was stated above (I-II, Q. 18, A. 2). Therefore faith is not a cause of fear.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that faith does not purify the heart. For purity of the heart pertains chiefly to the affections, whereas faith is in the intellect. Therefore faith has not the effect of purifying the heart.

Obj. 2: Further, that which purifies the heart is incompatible with impurity. But faith is compatible with the impurity of sin, as may be seen in those who have lifeless faith. Therefore faith does not purify the heart.

Obj. 3: Further, if faith were to purify the human heart in any way, it would chiefly purify the intellect of man. Now it does not purify the intellect from obscurity, since it is a veiled knowledge. Therefore faith nowise purifies the heart.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that understanding is not a gift of the Holy Ghost. For the gifts of grace are distinct from the gifts of nature, since they are given in addition to the latter. Now understanding is a natural habit of the soul, whereby self-evident principles are known, as stated in
Ethic.
vi, 6. Therefore it should not be reckoned among the gifts of the Holy Ghost.

Obj. 2: Further, the Divine gifts are shared by creatures according to their capacity and mode, as Dionysius states (Div. Nom. iv). Now the mode of human nature is to know the truth, not simply (which is a sign of understanding), but discursively (which is a sign of reason), as Dionysius explains (Div. Nom. vii). Therefore the Divine knowledge which is bestowed on man, should be called a gift of reason rather than a gift of understanding.

Obj. 3: Further, in the powers of the soul the understanding is condivided with the will (De Anima iii, 9, 10). Now no gift of the Holy Ghost is called after the will. Therefore no gift of the Holy Ghost should receive the name of understanding.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the gift of understanding is incompatible with faith. For Augustine says (QQ. lxxxiii, qu. 15) that "the thing which is understood is bounded by the comprehension of him who understands it." But the thing which is believed is not comprehended, according to the word of the Apostle to the Philippians 3:12: "Not as though I had already comprehended [Douay: 'attained'], or were already perfect." Therefore it seems that faith and understanding are incompatible in the same subject.

Obj. 2: Further, whatever is understood is seen by the understanding. But faith is of things that appear not, as stated above (Q. 1, A. 4; Q. 4, A. 1). Therefore faith is incompatible with understanding in the same subject.

Obj. 3: Further, understanding is more certain than science. But science and faith are incompatible in the same subject, as stated above (Q. 1, AA. 4, 5). Much less, therefore, can understanding and faith be in the same subject.

A: [Reply to Obj. 1 not found/parsed]