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Objection 1: It would seem that no movement of faith is required for
the justification of the ungodly. For as a man is justified by faith,
so also by other things, viz. by fear, of which it is written
(Ecclus. 1:27): "The fear of the Lord driveth out sin, for
he that is without fear cannot be justified"; and again by charity,
according to Lk. 7:47: "Many sins are forgiven her because she
hath loved much"; and again by humility, according to James 4:6:
"God resisteth the proud and giveth grace to the humble"; and again
by mercy, according to Prov. 15:27: "By mercy and faith sins
are purged away." Hence the movement of faith is no more required for
the justification of the ungodly, than the movements of the aforesaid
virtues.
Objection 2: Further, the act of faith is required for
justification only inasmuch as a man knows God by faith. But a man
may know God in other ways, viz. by natural knowledge, and by the
gift of wisdom. Hence no act of faith is required for the
justification of the ungodly.
Objection 3: Further, there are several articles of faith.
Therefore if the act of faith is required for the justification of the
ungodly, it would seem that a man ought to think on every article of
faith when he is first justified. But this seems inconvenient, since
such thought would require a long delay of time. Hence it seems that
an act of faith is not required for the justification of the ungodly.
On the contrary, It is written (Rm. 5:1): "Being justified
therefore by faith, let us have peace with God."
I answer that, As stated above (Article 3) a movement of
free-will is required for the justification of the ungodly, inasmuch
as man's mind is moved by God. Now God moves man's soul by turning
it to Himself according to Ps. 84:7 (Septuagint): "Thou
wilt turn us, O God, and bring us to life." Hence for the
justification of the ungodly a movement of the mind is required, by
which it is turned to God. Now the first turning to God is by
faith, according to Heb. 11:6: "He that cometh to God must
believe that He is." Hence a movement of faith is required for the
justification of the ungodly.
Reply to Objection 1: The movement of faith is not perfect unless
it is quickened by charity; hence in the justification of the ungodly,
a movement of charity is infused together with the movement of faith.
Now free-will is moved to God by being subject to Him; hence an act
of filial fear and an act of humility also concur. For it may happen
that one and the same act of free-will springs from different virtues,
when one commands and another is commanded, inasmuch as the act may be
ordained to various ends. But the act of mercy counteracts sin either
by way of satisfying for it, and thus it follows justification; or by
way of preparation, inasmuch as the merciful obtain mercy; and thus it
can either precede justification, or concur with the other virtues
towards justification, inasmuch as mercy is included in the love of our
neighbor.
Reply to Objection 2: By natural knowledge a man is not turned to
God, according as He is the object of beatitude and the cause of
justification. Hence such knowledge does not suffice for
justification. But the gift of wisdom presupposes the knowledge of
faith, as stated above (Question 68, Article 4, ad 3).
Reply to Objection 3: As the Apostle says (Rm. 4:5), "to
him that . . . believeth in Him that justifieth the ungodly his
faith is reputed to justice, according to the purpose of the grace of
God." Hence it is clear that in the justification of the ungodly an
act of faith is required in order that a man may believe that God
justifies man through the mystery of Christ.
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