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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.
Objection 2: Further, no one should be put to test in matters that
he is not bound to believe. But simple reasons are sometimes tested in
reference to the slightest articles of faith. Therefore all are bound
to believe everything explicitly.
Objection 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 to Objection 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 to Objection 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 to Objection 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
(Lk. 22:32): "I have prayed for thee," Peter, "that thy
faith fail not."
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