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We must now consider the effects of faith, concerning which there are two questions, 1. Whether fear is an effect of faith. 2. Whether purification of the heart is an effect of faith.
[[@Summa:STh., II-II q.7 a.1]]Article One Whether Fear is an Effect of Faith
We proceed to the first article thus:
1. It seems that fear is not an effect of faith. For an effect does not precede its cause. But fear precedes faith, since it is said in Ecclesiasticus 2:8: “Ye that fear God, believe in him.” Hence fear is not an effect of faith.
2. Again, the same thing is not the cause of contrary effects. Now it was said in [[12ae, Q. 23, Art. 2 >> Summa:STh., I-II q.23 a.2]], that fear and hope are contraries, and the gloss on Matt. 1:2, “Abraham begat Isaac,” says that “faith begets hope.” It follows that faith is not the cause of fear.
3. Again, one contrary is not the cause of another. Now the object of faith is something good, namely, the first truth. But it was said in [[12ae, Q. 18, Art. 2 >> Summa:STh., I-II q.18 a.2]], that the object of fear is something evil,59 while it was also affirmed in the same passage [[@Page:290]]that actions take their species from their objects. It follows that faith is not the cause of fear.
On the other hand: it is said in James 2:19: “the devils also believe, and tremble.”
I answer: fear is a movement of the appetitive power, as we said in [[12ae, Q. 22, Art. 2 >> Summa:STh., I-II q.22 a.2]], and [[Q. 42, Art. 1 >> Summa:STh., I-II q.42 a.1]], and the principle of all appetitive movements is some good or evil which is apprehended. The principle of fear, as of all appetitive movements, must therefore be some apprehension. Now through faith we apprehend certain evils which follow divine judgment as punishments. In this way, faith is the cause of the servile fear whereby one fears the punishment of God. But it is also the cause of the filial fear whereby one fears to be separated from God, and whereby one does not presume to make oneself equal with God, but holds him in reverence. For by faith we know that God is great and good, that the worst evil is to be separated from him, and that it is evil to wish to be equal with God. Unformed faith is the cause of servile fear. Formed faith is the cause of filial fear, since it is through charity that faith causes a man to adhere to God, and to be subject to him.
On the first point: fear of God cannot always precede faith, since we would not fear God at all if we were entirely ignorant of the rewards and punishments which he disposes, and of which we learn through faith. But if there is already faith in some of the articles of faith, such as the divine excellence, the fear of reverence follows, through which in turn a man submits his intellect to God, thereby believing in all of the divine promises. Hence the passage quoted continues “and your reward will not become void.”
On the second point: the same thing can be the cause of contraries in relation to contraries, though not in relation to the same thing. Thus faith begets hope by causing us to appreciate the rewards which God bestows on the just, and begets fear by causing us to appreciate the punishments which he wills to inflict on sinners.
On the third point: the primary and formal object of faith is something good, namely, the first truth. But the material object of faith includes what is evil, for example, that it is evil not to be subject to God, or to be separated from him; and that sinners will endure the evils of divine punishment. In this way, faith can be the cause of fear. [[@Page:291]]
[[@Summa:STh., II-II q.7 a.2]]Article Two Whether Purification of the Heart is an Effect of Faith
We proceed to the second article thus:
1. It seems that purification of the heart is not an effect of faith. Purity of heart pertains mainly to the affections. But faith is in the intellect. Hence faith does not cause purification of the heart.
2. Again, that which causes purification of the heart cannot exist together with impurity. But faith exists together with the impurity of sin, as is obvious in those whose faith is unformed. Hence faith does not purify the heart.
3. Again, if faith were to purify the heart in any way, it would purify the intellect especially. But faith does not purify the intellect of dimness, since it knows things darkly. Hence faith does not purify the heart in any way.
On the other hand: it is said by Peter (Acts 15:9): “purifying their hearts by faith.”
I answer: the impurity of anything consists in its being mixed with meaner things. We do not say that silver is impure if it is mixed with gold, but only if it is mixed with lead, or with tin. Now it is obvious that a rational creature is of greater worth than all temporal and corporeal creatures. A rational creature therefore becomes impure if it subjects itself to temporal things through love of them. But when it turns to what is above itself, that is, to God, it is purified from this impurity by movement in the opposite direction. The first beginning of this movement is faith. As it is said in Heb. 11:6: “he that cometh to God must believe that he is.” The first beginning of purification of the heart is therefore faith, which purifies from the impurity of error. If faith is itself perfected by being brought to its form through charity, it purifies the heart completely.
On the first point: things which are in the intellect are the principles of things which are in the affections, since it is good understood that moves the affections.
On the second point: even unformed faith excludes such impurity as is opposed to itself, such as the impurity of error, which is due to die inordinate adherence of the human intellect to meaner things, and to the accompanying desire to measure divine things in terms of sensible things. But when faith is [[@Page:292]]brought to its form by charity it tolerates no impurity, since “love covereth all sins,”60 as it is said in Prov. 10:12.
On the third point: the dimness of faith has nothing to do with the impurity of guilt, but is due to the natural limitation of the intellect of man in his present state. [[@Page:293]]
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