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Objection 1: It would seem that to believe is not to think with
assent. Because the Latin word "cogitatio" [thought] implies a
research, for "cogitare" [to think] seems to be equivalent to
"coagitare," i.e. "to discuss together." Now Damascene says
(De Fide Orth. iv) that faith is "an assent without research."
Therefore thinking has no place in the act of faith.
Objection 2: Further, faith resides in the reason, as we shall
show further on (Question 4, Article 2). Now to think is an act
of the cogitative power, which belongs to the sensitive faculty, as
stated in the FP, Question 78, Article 4. Therefore thought
has nothing to do with faith.
Objection 3: Further, to believe is an act of the intellect, since
its object is truth. But assent seems to be an act not of the
intellect, but of the will, even as consent is, as stated above
(FS, Question 15, Article 1, ad 3). Therefore to believe
is not to think with assent.
On the contrary, This is how "to believe" is defined by Augustine
(De Praedest. Sanct. ii).
I answer that, "To think" can be taken in three ways. First, in
a general way for any kind of actual consideration of the intellect, as
Augustine observes (De Trin. xiv, 7): "By understanding I
mean now the faculty whereby we understand when thinking." Secondly,
"to think" is more strictly taken for that consideration of the
intellect, which is accompanied by some kind of inquiry, and which
precedes the intellect's arrival at the stage of perfection that comes
with the certitude of sight. In this sense Augustine says (De
Trin. xv, 16) that "the Son of God is not called the Thought,
but the Word of God. When our thought realizes what we know and
takes form therefrom, it becomes our word. Hence the Word of God
must be understood without any thinking on the part of God, for there
is nothing there that can take form, or be unformed." In this way
thought is, properly speaking, the movement of the mind while yet
deliberating, and not yet perfected by the clear sight of truth.
Since, however, such a movement of the mind may be one of
deliberation either about universal notions, which belongs to the
intellectual faculty, or about particular matters, which belongs to
the sensitive part, hence it is that "to think" is taken secondly for
an act of the deliberating intellect, and thirdly for an act of the
cogitative power.
Accordingly, if "to think" be understood broadly according to the
first sense, then "to think with assent," does not express
completely what is meant by "to believe": since, in this way, a man
thinks with assent even when he considers what he knows by science, or
understands. If, on the other hand, "to think" be understood in
the second way, then this expresses completely the nature of the act of
believing. For among the acts belonging to the intellect, some have a
firm assent without any such kind of thinking, as when a man considers
the things that he knows by science, or understands, for this
consideration is already formed. But some acts of the intellect have
unformed thought devoid of a firm assent, whether they incline to
neither side, as in one who "doubts"; or incline to one side rather
than the other, but on account of some slight motive, as in one who
"suspects"; or incline to one side yet with fear of the other, as in
one who "opines." But this act "to believe," cleaves firmly to
one side, in which respect belief has something in common with science
and understanding; yet its knowledge does not attain the perfection of
clear sight, wherein it agrees with doubt, suspicion and opinion.
Hence it is proper to the believer to think with assent: so that the
act of believing is distinguished from all the other acts of the
intellect, which are about the true or the false.
Reply to Objection 1: Faith has not that research of natural reason
which demonstrates what is believed, but a research into those things
whereby a man is induced to believe, for instance that such things have
been uttered by God and confirmed by miracles.
Reply to Objection 2: "To think" is not taken here for the act of
the cogitative power, but for an act of the intellect, as explained
above.
Reply to Objection 3: The intellect of the believer is determined
to one object, not by the reason, but by the will, wherefore assent
is taken here for an act of the intellect as determined to one object by
the will.
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