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

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On the contrary, Faith is succeeded by the heavenly vision, according to 1 Cor. 13:12: "We see now through a glass in a dark manner; but then face to face." Now vision is in the intellect. Therefore faith is likewise.

I answer that, Since faith is a virtue, its act must needs be perfect. Now, for the perfection of an act proceeding from two active principles, each of these principles must be perfect: for it is not possible for a thing to be sawn well, unless the sawyer possess the art, and the saw be well fitted for sawing. Now, in a power of the soul, which is related to opposite objects, a disposition to act well is a habit, as stated above (I-II, Q. 49, A. 4, ad 1, 2, 3). Wherefore an act that proceeds from two such powers must be perfected by a habit residing in each of them. Again, it has been stated above (Q. 2, AA. 1, 2) that to believe is an act of the intellect inasmuch as the will moves it to assent. And this act proceeds from the will and the intellect, both of which have a natural aptitude to be perfected in this way. Consequently, if the act of faith is to be perfect, there needs to be a habit in the will as well as in the intellect: even as there needs to be the habit of prudence in the reason, besides the habit of temperance in the concupiscible faculty, in order that the act of that faculty be perfect. Now, to believe is immediately an act of the intellect, because the object of that act is "the true," which pertains properly to the intellect. Consequently faith, which is the proper principle of that act, must needs reside in the intellect.