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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.
Objection 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.
Objection 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.
On the contrary, Peter said (Acts 15:9): "Purifying their
hearts by faith."
I answer that, A thing is impure through being mixed with baser
things: for silver is not called impure, when mixed with gold, which
betters it, but when mixed with lead or tin. Now it is evident that
the rational creature is more excellent than all transient and corporeal
creatures; so that it becomes impure through subjecting itself to
transient things by loving them. From this impurity the rational
creature is purified by means of a contrary movement, namely, by
tending to that which is above it, viz. God. The first beginning of
this movement is faith: since "he that cometh to God must believe
that He is," according to Heb. 11:6. Hence the first
beginning of the heart's purifying is faith; and if this be perfected
through being quickened by charity, the heart will be perfectly
purified thereby.
Reply to Objection 1: Things that are in the intellect are the
principles of those which are in the appetite, in so far as the
apprehended good moves the appetite.
Reply to Objection 2: Even lifeless faith excludes a certain
impurity which is contrary to it, viz. that of error, and which
consists in the human intellect, adhering inordinately to things below
itself, through wishing to measure Divine things by the rule of
sensible objects. But when it is quickened by charity, then it is
incompatible with any kind of impurity, because "charity covereth all
sins" (Prov. 10:12).
Reply to Objection 3: The obscurity of faith does not pertain to
the impurity of sin, but rather to the natural defect of the human
intellect, according to the present state of life.
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