Читать книгу Summa Theologica, Part II-II (Secunda Secundae) онлайн

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Obj. 2: Further, that which is common to all acts of faith should not be reckoned as a particular kind of act of faith. Now "to believe God" is common to all acts of faith, since faith is founded on the First Truth. Therefore it seems unreasonable to distinguish it from certain other acts of faith.

Obj. 3: Further, that which can be said of unbelievers, cannot be called an act of faith. Now unbelievers can be said to believe in a God. Therefore it should not be reckoned an act of faith.

Obj. 4: Further, movement towards the end belongs to the will, whose object is the good and the end. Now to believe is an act, not of the will, but of the intellect. Therefore "to believe in God," which implies movement towards an end, should not be reckoned as a species of that act.

On the contrary is the authority of Augustine who makes this distinction (De Verb. Dom., Serm. lxi—Tract. xxix in Joan.).

I answer that, The act of any power or habit depends on the relation of that power or habit to its object. Now the object of faith can be considered in three ways. For, since "to believe" is an act of the intellect, in so far as the will moves it to assent, as stated above (A. 1, ad 3), the object of faith can be considered either on the part of the intellect, or on the part of the will that moves the intellect.