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The general opinion of theologians is that Christ did not have faith.
Such is the opinion of St. Thomas.
The reason given in the counterargument does not absolutely prove this
assertion, for the words of Peter quoted here, namely, "Thou
knowest all things,"[880] were spoken after Christ's
resurrection. Hence these words prove to some extent that at least
after the resurrection Jesus did not have faith concerning mysteries in
the strict sense, but the beatific vision.
The body of the article presupposes what must be proved farther
on,[881] namely, that Christ from the first moment of His
conception completely saw God in His essence. But the clear vision
of God excludes the notion of faith, which is of things not seen.
In other words, a virtue cannot be in a subject to whom its primary
act is derogatory. But the primary act of faith refers to God not
seen. Therefore Christ could not have had faith, since from the
moment of His conception He clearly saw God in His essence. This
is the common opinion among theologians. No theologian holds that an
act of faith is simultaneously compatible with the beatific vision,
because the scriptural text of St. Paul is clear on this point:
"Faith[882]... is the evidence of things that appear not."
Durandus thinks that the habit of faith, however, if not its act,
can remain in the blessed. Scotus holds this to be possible, but
useless. St. Thomas and St. Bonaventure are of the opinion that
the habit of faith cannot co-exist with the beatific vision. Thus
St. Thomas says: "The object of faith is a divine thing not seen.
But the habit of virtue... takes its species from the object.
Hence, if we deny that the divine thing was not seen, we exclude the
very essence of faith."[883]
At least the permanence of the beatific vision excludes both act and
habit of faith. The beatific vision as a transient act, which St.
Augustine and St. Thomas think St. Paul had on this earth,
excludes the act of faith concerning this object, but not the habit of
faith.
Reply to first objection. The moral virtues, although they are
inferior to faith, were and are always in Christ because they imply no
defect as regards their subject matter.[884]
Reply to second objection. St. Thomas does not teach that Christ
had the merit of faith, but He had what constitutes the reward of our
faith, which is perfect obedience to the loving commands of God.
But Christ was faithful to His promises, and this is sometimes
called faith in Sacred Scripture.[885] Thus the prophet says of
the Messias: "Faith shall be the girdle of His loins."[886]
Therefore the maximum of faith that any intellectual creature had was
the theological faith of the Blessed Virgin Mary, for her faith was
proportionate to her plenitude of grace. From this we conclude how
sublime must have been the acts of faith and hope made by the Blessed
Virgin Mary, especially on Mount Calvary, not in the least
doubting that her Son, who seemed to be conquered, was the Son of
God, the conqueror of the devil and sin, and the proximate victor of
death.
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