Ad tertium dicendum quod ea quae demonstrative probari possunt inter credenda numerantur, non quia de ipsis sit simpliciter fides apud omnes, sed quia praeexiguntur ad ea quae sunt fidei, et oportet ea saltem per fidem praesupponi ab his qui horum demonstrationem non habent. Reply Obj. 3: Things which can be proved by demonstration are reckoned among the articles of faith, not because they are believed simply by all, but because they are a necessary presupposition to matters of faith, so that those who do not know them by demonstration must know them first of all by faith. Ad quartum dicendum quod, sicut Philosophus ibidem dicit, a diversis hominibus de eodem omnino potest haberi scientia et opinio, sicut et nunc dictum est de scientia et fide. Sed ab uno et eodem potest quidem haberi fides et scientia de eodem secundum quid, scilicet subiecto, sed non secundum idem, potest enim esse quod de una et eadem re aliquis aliquid sciat et aliquid aliud opinetur; et similiter de Deo potest aliquis demonstrative scire quod sit unus, et credere quod sit trinus. Sed de eodem secundum idem non potest esse simul in uno homine scientia nec cum opinione nec cum fide, alia tamen et alia ratione. Scientia enim cum opinione simul esse non potest simpliciter de eodem, quia de ratione scientiae est quod id quod scitur existimetur esse impossibile aliter se habere; de ratione autem opinionis est quod id quod quis existimat, existimet possibile aliter se habere. Sed id quod fide tenetur, propter fidei certitudinem, existimatur etiam impossibile aliter se habere, sed ea ratione non potest simul idem et secundum idem esse scitum et creditum, quia scitum est visum et creditum est non visum, ut dictum est. Reply Obj. 4: As the Philosopher says (Poster. i), science and opinion about the same object can certainly be in different men, as we have stated above about science and faith; yet it is possible for one and the same man to have science and faith about the same thing relatively, i.e., in relation to the object, but not in the same respect. For it is possible for the same person, about one and the same object, to know one thing and to think another: and, in like manner, one may know by demonstration the unity of the Godhead, and, by faith, the Trinity. On the other hand, in one and the same man, about the same object, and in the same respect, science is incompatible with either opinion or faith, yet for different reasons. Because science is incompatible with opinion about the same object simply, for the reason that science demands that its object should be deemed impossible to be otherwise, whereas it is essential to opinion, that its object should be deemed possible to be otherwise. Yet that which is the object of faith, on account of the certainty of faith, is also deemed impossible to be otherwise; and the reason why science and faith cannot be about the same object and in the same respect is because the object of science is something seen whereas the object of faith is the unseen, as stated above. Articulus 6 Article 6 Utrum credibilia sint per certos articulos distinguenda Whether those things that are of faith should be divided into certain articles? Ad sextum sic proceditur. Videtur quod credibilia non sint per certos articulos distinguenda. Eorum enim omnium quae in sacra Scriptura continentur est fides habenda. Sed illa non possunt reduci ad aliquem certum numerum, propter sui multitudinem. Ergo superfluum videtur articulos fidei distinguere. Objection 1: It would seem that those things that are of faith should not be divided into certain articles. For all things contained in Holy Writ are matters of faith. But these, by reason of their multitude, cannot be reduced to a certain number. Therefore it seems superfluous to distinguish certain articles of faith. Praeterea, materialis distinctio, cum in infinitum fieri possit, est ab arte praetermittenda. Sed formalis ratio obiecti credibilis est una et indivisibilis, ut supra dictum est, scilicet veritas prima, et sic secundum rationem formalem credibilia distingui non possunt. Ergo praetermittenda est credibilium materialis distinctio per articulos. Obj. 2: Further, material differences can be multiplied indefinitely, and therefore art should take no notice of them. Now the formal aspect of the object of faith is one and indivisible, as stated above (A. 1), viz. the First Truth, so that matters of faith cannot be distinguished in respect of their formal object. Therefore no notice should be taken of a material division of matters of faith into articles. Praeterea, sicut a quibusdam dicitur, articulus est indivisibilis veritas de Deo arctans nos ad credendum. Sed credere est voluntarium, quia, sicut Augustinus dicit, nullus credit nisi volens. Ergo videtur quod inconvenienter distinguantur credibilia per articulos. Obj. 3: Further, it has been said by some that an article is an indivisible truth concerning God, exacting our belief. Now belief is a voluntary act, since, as Augustine says (Tract. xxvi in Joan.), no man believes against his will. Therefore it seems that matters of faith should not be divided into articles. Sed contra est quod Isidorus dicit, articulus est perceptio divinae veritatis tendens in ipsam. Sed perceptio divinae veritatis competit nobis secundum distinctionem quandam, quae enim in Deo unum sunt in nostro intellectu multiplicantur. Ergo credibilia debent per articulos distingui. On the contrary, Isidore says: An article is a glimpse of Divine truth, tending thereto. Now we can only get a glimpse of Divine truth by way of analysis, since things which in God are one, are manifold in our intellect. Therefore matters of faith should be divided into articles. Respondeo dicendum quod nomen articuli ex Graeco videtur esse derivatum. Arthron enim in Graeco, quod in Latino articulus dicitur, significat quandam coaptationem aliquarum partium distinctarum. Et ideo particulae corporis sibi invicem coaptatae dicuntur membrorum articuli. Et similiter in grammatica apud Graecos dicuntur articuli quaedam partes orationis coaptatae aliis dictionibus ad exprimendum earum genus, numerum vel casum. Et similiter in rhetorica articuli dicuntur quaedam partium coaptationes, dicit enim Tullius, in IV Rhet., quod articulus dicitur cum singula verba intervallis distinguuntur caesa oratione, hoc modo, acrimonia, voce, vultu adversarios perterruisti. I answer that, the word article is apparently derived from the Greek; for the Greek arthron which the Latin renders articulus, signifies a fitting together of distinct parts: wherefore the small parts of the body which fit together are called the articulations of the limbs. Likewise, in the Greek grammar, articles are parts of speech which are affixed to words to show their gender, number or case. Again in rhetoric, articles are parts that fit together in a sentence, for Tully says (Rhet. iv) that an article is composed of words each pronounced singly and separately, thus: Your passion, your voice, your look, have struck terror into your foes. Unde et credibilia fidei Christianae dicuntur per articulos distingui inquantum in quasdam partes dividuntur habentes aliquam coaptationem ad invicem. Est autem obiectum fidei aliquid non visum circa divina, ut supra dictum est. Et ideo ubi occurrit aliquid speciali ratione non visum, ibi est specialis articulus, ubi autem multa secundum eandem rationem sunt incognita, ibi non sunt articuli distinguendi. Sicut aliam difficultatem habet ad videndum quod Deus sit passus, et aliam quod mortuus resurrexerit, et ideo distinguitur articulus resurrectionis ab articulo passionis. Sed quod sit passus, mortuus et sepultus, unam et eandem difficultatem habent, ita quod, uno suscepto, non est difficile alia suscipere, et propter hoc omnia haec pertinent ad unum articulum. Hence matters of Christian faith are said to contain distinct articles, insofar as they are divided into parts, and fit together. Now the object of faith is something unseen in connection with God, as stated above (A. 4). Consequently any matter that, for a special reason, is unseen, is a special article; whereas when several matters are unknown under the same aspect, we are not to distinguish various articles. Thus one encounters one difficulty in seeing that God suffered, and another in seeing that He rose again from the dead, wherefore the article of the Resurrection is distinct from the article of the Passion. But that He suffered, died and was buried, present the same difficulty, so that if one be accepted, it is not difficult to accept the others; wherefore all these belong to one article. Ad primum ergo dicendum quod aliqua sunt credibilia de quibus est fides secundum se; aliqua vero sunt credibilia de quibus non est fides secundum se, sed solum in ordine ad alia, sicut etiam in aliis scientiis quaedam proponuntur ut per se intenta, et quaedam ad manifestationem aliorum. Quia vero fides principaliter est de his quae videnda speramus in patria, secundum illud Heb. XI, fides est substantia sperandarum rerum; ideo per se ad fidem pertinent illa quae directe nos ordinant ad vitam aeternam, sicut sunt tres personae, omnipotentia Dei, mysterium incarnationis Christi, et alia huiusmodi. Et secundum ista distinguuntur articuli fidei. Quaedam vero proponuntur in sacra Scriptura ut credenda non quasi principaliter intenta, sed ad praedictorum manifestationem, sicut quod Abraham habuit duos filios, quod ad tactum ossium Elisaei suscitatus est mortuus, et alia huiusmodi, quae narrantur in sacra Scriptura in ordine ad manifestationem divinae maiestatis vel incarnationis Christi. Et secundum talia non oportet articulos distinguere. Reply Obj. 1: Some things proposed to our belief are in themselves of faith, while others are of faith, not in themselves but only in relation to others: even as in sciences certain propositions are put forward on their own account, while others are put forward in order to manifest others. Now, since the chief object of faith consists in those things which we hope to see in the fatherland, according to Heb. 11:2: Faith is the substance of things to be hoped for, it follows that those things are in themselves of faith, which order us directly to eternal life. Such are the Trinity of Persons, the omnipotence of God, the mystery of Christ’s Incarnation, and the like: and these are distinct articles of faith. On the other hand certain things in Holy Writ are proposed to our belief, not chiefly on their own account, but for the manifestation of those mentioned above: for instance, that Abraham had two sons, that a dead man rose again at the touch of Eliseus’ bones, and the like, which are related in Holy Writ for the purpose of manifesting the Divine majesty or the Incarnation of Christ: and such things should not form distinct articles. Ad secundum dicendum quod ratio formalis obiecti fidei potest accipi dupliciter. Uno modo, ex parte ipsius rei creditae. Et sic ratio formalis omnium credibilium est una, scilicet veritas prima. Et ex hac parte articuli non distinguuntur. Alio modo potest accipi formalis ratio credibilium ex parte nostra. Et sic ratio formalis credibilis est ut sit non visum. Et ex hac parte articuli fidei distinguuntur, ut visum est. Reply Obj. 2: The formal aspect of the object of faith can be taken in two ways: first, on the part of the thing believed, and thus there is one formal aspect of all matters of faith, viz. the First Truth: and from this point of view there is no distinction of articles. Second, the formal aspect of matters of faith, can be considered from our point of view; and thus the formal aspect of a matter of faith is that it is something unseen; and from this point of view there are various distinct articles of faith, as we saw above. Ad tertium dicendum quod illa definitio datur de articulo magis secundum quandam etymologiam nominis prout habet derivationem Latinam, quam secundum eius veram significationem prout a Graeco derivatur. Unde non est magni ponderis. Potest tamen dici quod, licet ad credendum necessitate coactionis nullus arctetur, cum credere sit voluntarium; arctatur tamen necessitate finis, quia accedentem ad Deum oportet credere, et sine fide impossibile est placere Deo, ut apostolus dicit, Heb. XI. Reply Obj. 3: This definition of an article is taken from an etymology of the word as derived from the Latin, rather than in accordance with its real meaning, as derived from the Greek: hence it does not carry much weight. Yet even then it could be said that although faith is exacted of no man by a necessity of coercion, since belief is a voluntary act, yet it is exacted of him by a necessity of end, since he that cometh to God must believe that He is, and without faith it is impossible to please God, as the Apostle declares (Heb 11:6). Articulus 7 Article 7 Utrum articuli fidei creverint secundum temporum successionem Whether the articles of faith have increased in course of time? Ad septimum sic proceditur. Videtur quod articuli fidei non creverint secundum temporum successionem. Quia, ut apostolus dicit, ad Heb. XI, fides est substantia sperandarum rerum. Sed omni tempore sunt eadem speranda. Ergo omni tempore sunt eadem credenda. Objection 1: It would seem that the articles of faith have not increased in course of time. Because, as the Apostle says (Heb 11:1), faith is the substance of things to be hoped for. Now the same things are to be hoped for at all times. Therefore, at all times, the same things are to be believed. Praeterea, in scientiis humanitus ordinatis per successionem temporum augmentum factum est propter defectum cognitionis in primis qui scientias invenerunt, ut patet per philosophum, in II Metaphys. Sed doctrina fidei non est inventa humanitus, sed tradita a Deo. Dei enim donum est, ut dicitur Ephes. II. Cum igitur in Deum nullus defectus scientiae cadat, videtur quod a principio cognitio credibilium fuerit perfecta, et quod non creverit secundum successionem temporum. Obj. 2: Further, development has taken place, in sciences devised by man, on account of the lack of knowledge in those who discovered them, as the Philosopher observes (Metaph. ii). Now the doctrine of faith was not devised by man, but was delivered to us by God, as stated in Eph. 2:8: It is the gift of God. Since then there can be no lack of knowledge in God, it seems that knowledge of matters of faith was perfect from the beginning and did not increase as time went on. Praeterea, operatio gratiae non minus ordinate procedit quam operatio naturae. Sed natura semper initium sumit a perfectis ut Boetius dicit, in libro de Consol. Ergo etiam videtur quod operatio gratiae a perfectis initium sumpserit, ita quod illi qui primo tradiderunt fidem perfectissime eam cognoverunt. Obj. 3: Further, the operation of grace proceeds in orderly fashion no less than the operation of nature. Now nature always makes a beginning with perfect things, as Boethius states (De Consol. iii). Therefore it seems that the operation of grace also began with perfect things, so that those who were the first to deliver the faith, knew it most perfectly. Praeterea, sicut per apostolos ad nos fides Christi pervenit, ita etiam in veteri testamento per priores patres ad posteriores devenit cognitio fidei, secundum illud Deut. XXXII, interroga patrem tuum et annuntiabit tibi. Sed apostoli plenissime fuerunt instructi de mysteriis, acceperunt enim, sicut tempore prius, ita et ceteris abundantius, ut dicit Glossa, super illud Rom. VIII, nos ipsi primitias spiritus habentes. Ergo videtur quod cognitio credibilium non creverit per temporum successionem. Obj. 4: Further, just as the faith of Christ was delivered to us through the apostles, so too, in the Old Testament, the knowledge of faith was delivered by the early fathers to those who came later, according to Deut. 32:7: Ask thy father, and he will declare to thee. Now the apostles were most fully instructed about the mysteries, for they received them more fully than others, even as they received them earlier, as a gloss says on Rom. 8:23: Ourselves also who have the first fruits of the Spirit. Therefore it seems that knowledge of matters of faith has not increased as time went on. Sed contra est quod Gregorius dicit, quod secundum incrementa temporum crevit scientia sanctorum patrum, et quanto viciniores adventui salvatoris fuerunt, tanto sacramenta salutis plenius perceperunt. On the contrary, Gregory says (Hom. xvi in Ezech.) that the knowledge of the holy fathers increased as time went on . . . and the nearer they were to Our Savior’s coming, the more fully did they receive the mysteries of salvation. Respondeo dicendum quod ita se habent in doctrina fidei articuli fidei sicut principia per se nota in doctrina quae per rationem naturalem habetur. In quibus principiis ordo quidam invenitur, ut quaedam in aliis implicite contineantur, sicut omnia principia reducuntur ad hoc sicut ad primum, impossibile est simul affirmare et negare, ut patet per philosophum, in IV Metaphys. Et similiter omnes articuli implicite continentur in aliquibus primis credibilibus, scilicet ut credatur Deus esse et providentiam habere circa hominum salutem, secundum illud ad Heb. XI, accedentem ad Deum oportet credere quia est, et quod inquirentibus se remunerator sit. In esse enim divino includuntur omnia quae credimus in Deo aeternaliter existere, in quibus nostra beatitudo consistit, in fide autem providentiae includuntur omnia quae temporaliter a Deo dispensantur ad hominum salutem, quae sunt via in beatitudinem. Et per hunc etiam modum aliorum subsequentium articulorum quidam in aliis continentur, sicut in fide redemptionis humanae implicite continetur et incarnatio Christi et eius passio et omnia huiusmodi. I answer that, The articles of faith stand in the same relation to the doctrine of faith, as self-evident principles to a teaching based on natural reason. Among these principles there is a certain order, so that some are contained implicitly in others; thus all principles are reduced, as to their first principle, to this one: The same thing cannot be affirmed and denied at the same time, as the Philosopher states (Metaph. iv, text. 9). In like manner all the articles are contained implicitly in certain primary matters of faith, such as God’s existence, and His providence over the salvation of man, according to Heb. 11: He that cometh to God, must believe that He is, and is a rewarder to them that seek Him. For the existence of God includes all that we believe to exist in God eternally, and in these our happiness consists; while belief in His providence includes all those things which God dispenses in time, for man’s salvation, and which are the way to that happiness: and in this way, again, some of those articles which follow from these are contained in others: thus faith in the Redemption of mankind includes belief in the Incarnation of Christ, His Passion and so forth. Sic igitur dicendum est quod, quantum ad substantiam articulorum fidei, non est factum eorum augmentum per temporum successionem, quia quaecumque posteriores crediderunt continebantur in fide praecedentium patrum, licet implicite. Sed quantum ad explicationem, crevit numerus articulorum, quia quaedam explicite cognita sunt a posterioribus quae a prioribus non cognoscebantur explicite. Unde Dominus Moysi dicit, Exod. VI, ego sum Deus Abraham, Deus Isaac, Deus Iacob, et nomen meum Adonai non indicavi eis. Et David dicit, super senes intellexi. Et apostolus dicit, ad Ephes. III, aliis generationibus non est agnitum mysterium Christi sicut nunc revelatum est sanctis apostolis eius et prophetis. Accordingly we must conclude that, as regards the substance of the articles of faith, they have not received any increase as time went on: since whatever those who lived later have believed, was contained, albeit implicitly, in the faith of those Fathers who preceded them. But there was an increase in the number of articles believed explicitly, since to those who lived in later times some were known explicitly which were not known explicitly by those who lived before them. Hence the Lord said to Moses (Exod 6:2, 3): I am the God of Abraham, the God of Isaac, the God of Jacob . . . and My name Adonai I did not show them: David also said (Ps 118:100): I have had understanding above ancients: and the Apostle says (Eph 3:5) that the mystery of Christ, in other generations was not known, as it is now revealed to His holy apostles and prophets. Ad primum ergo dicendum quod semper fuerunt eadem speranda apud omnes. Quia tamen ad haec speranda homines non pervenerunt nisi per Christum, quanto a Christo fuerunt remotiores secundum tempus, tanto a consecutione sperandorum longinquiores, unde apostolus dicit, ad Heb. XI, iuxta fidem defuncti sunt omnes isti, non acceptis repromissionibus, sed a longe eas respicientes. Quanto autem aliquid a longinquioribus videtur, tanto minus distincte videtur. Et ideo bona speranda distinctius cognoverunt qui fuerunt adventui Christi vicini. Reply Obj. 1: Among men the same things were always to be hoped for. But as they did not acquire this hope save through Christ, the further they were removed from Christ in point of time, the further they were from obtaining what they hoped for. Hence the Apostle says (Heb 11:13): All these died according to faith, not having received the promises, but beholding them afar off. Now the further off a thing is the less distinctly is it seen; wherefore those who were nigh to Christ’s advent had a more distinct knowledge of the good things to be hoped for. Ad secundum dicendum quod profectus cognitionis dupliciter contingit. Uno modo, ex parte docentis, qui in cognitione proficit, sive unus sive plures, per temporum successionem. Et ista est ratio augmenti in scientiis per rationem humanam inventis. Alio modo, ex parte addiscentis, sicut magister qui novit totam artem non statim a principio tradit eam discipulo, quia capere non posset, sed paulatim, condescendens eius capacitati. Et hac ratione profecerunt homines in cognitione fidei per temporum successionem. Unde apostolus, ad Gal. III, comparat statum veteris testamenti pueritiae. Reply Obj. 2: Progress in knowledge occurs in two ways. First, on the part of the teacher, be he one or many, who makes progress in knowledge as time goes on: and this is the kind of progress that takes place in sciences devised by man. Second, on the part of the learner; thus the master, who has perfect knowledge of the art, does not deliver it all at once to his disciple from the very outset, for he would not be able to take it all in, but he condescends to the disciple’s capacity and instructs him little by little. It is in this way that men made progress in the knowledge of faith as time went on. Hence the Apostle (Gal 3:24) compares the state of the Old Testament to childhood. Ad tertium dicendum quod ad generationem naturalem duae causae praeexiguntur, scilicet agens et materia. Secundum igitur ordinem causae agentis, naturaliter prius est quod est perfectius, et sic natura a perfectis sumit exordium, quia imperfecta non ducuntur ad perfectionem nisi per aliqua perfecta praeexistentia. Secundum vero ordinem causae materialis, prius est quod est imperfectius, et secundum hoc natura procedit ab imperfecto ad perfectum. In manifestatione autem fidei Deus est sicut agens, qui habet perfectam scientiam ab aeterno, homo autem est sicut materia recipiens influxum Dei agentis. Et ideo oportuit quod ab imperfectis ad perfectum procederet cognitio fidei in hominibus. Et licet in hominibus quidam se habuerint per modum causae agentis, quia fuerunt fidei doctores; tamen manifestatio spiritus datur talibus ad utilitatem communem, ut dicitur I ad Cor. XII. Et ideo tantum dabatur patribus qui erant instructores fidei de cognitione fidei, quantum oportebat pro tempore illo populo tradi vel nude vel in figura. Reply Obj. 3: Two causes are requisite before actual generation can take place, an agent, namely, and matter. In the order of the active cause, the more perfect is naturally first; and in this way nature makes a beginning with perfect things, since the imperfect is not brought to perfection, except by something perfect already in existence. On the other hand, in the order of the material cause, the imperfect comes first, and in this way nature proceeds from the imperfect to the perfect. Now in the manifestation of faith, God is the active cause, having perfect knowledge from all eternity; while man is likened to matter in receiving the influx of God’s action. Hence, among men, the knowledge of faith had to proceed from imperfection to perfection; and, although some men have been after the manner of active causes, through being doctors of faith, nevertheless the manifestation of the Spirit is given to such men for the common good, according to 1 Cor. 12:7; so that the knowledge of faith was imparted to the Fathers who were instructors in the faith, so far as was necessary at the time for the instruction of the people, either openly or in figures. Ad quartum dicendum quod ultima consummatio gratiae facta est per Christum, unde et tempus eius dicitur tempus plenitudinis, ad Gal. IV. Et ideo illi qui fuerunt propinquiores Christo vel ante, sicut Ioannes Baptista, vel post, sicut apostoli, plenius mysteria fidei cognoverunt. Quia et circa statum hominis hoc videmus, quod perfectio est in iuventute, et tanto habet homo perfectiorem statum vel ante vel post, quanto est iuventuti propinquior. Reply Obj. 4: The ultimate consummation of grace was effected by Christ, wherefore the time of His coming is called the time of fullness (Gal 4:4). Hence those who were nearest to Christ, whether before, like John the Baptist, or after, like the apostles, had a fuller knowledge of the mysteries of faith; for even with regard to man’s state we find that the perfection of manhood comes in youth, and that a man’s state is all the more perfect, whether before or after, the nearer it is to the time of his youth. Articulus 8 Article 8 Utrum inconvenienter articuli fidei enumerentur Whether the articles of faith are suitably formulated? Ad octavum sic proceditur. Videtur quod inconvenienter articuli fidei enumerentur. Ea enim quae possunt ratione demonstrativa sciri non pertinent ad fidem ut apud omnes sint credibilia, sicut supra dictum est. Sed Deum esse unum potest esse scitum per demonstrationem, unde et philosophus hoc in XII Metaphys. probat, et multi alii philosophi ad hoc demonstrationes induxerunt. Ergo Deum esse unum non debet poni unus articulus fidei. Objection 1: It would seem that the articles of faith are unsuitably formulated. For those things, which can be known by demonstration, do not belong to faith as to an object of belief for all, as stated above (A. 5). Now it can be known by demonstration that there is one God; hence the Philosopher proves this (Metaph. xii, text. 52) and many other philosophers demonstrated the same truth. Therefore that there is one God should not be set down as an article of faith. Praeterea, sicut de necessitate fidei est quod credamus Deum omnipotentem, ita etiam quod credamus eum omnia scientem et omnibus providentem; et circa utrumque eorum aliqui erraverunt. Debuit ergo inter articulos fidei fieri mentio de sapientia et providentia divina, sicut et de omnipotentia. Obj. 2: Further, just as it is necessary to faith that we should believe God to be almighty, so is it too that we should believe Him to be all-knowing and provident for all, about both of which points some have erred. Therefore, among the articles of faith, mention should have been made of God’s wisdom and providence, even as of His omnipotence. Praeterea, eadem est notitia Patris et Filii, secundum illud Ioan. XIV, qui videt me videt et patrem. Ergo unus tantum articulus debet esse de Patre et Filio; et, eadem ratione, de Spiritu Sancto. Obj. 3: Further, to know the Father is the same thing as to know the Son, according to John 14:9: He that seeth Me, seeth the Father also. Therefore there ought to be but one article about the Father and Son, and, for the same reason, about the Holy Spirit. Praeterea, persona Patris non est minor quam Filii et Spiritus Sancti. Sed plures articuli ponuntur circa personam Spiritus Sancti, et similiter circa personam Filii. Ergo plures articuli debent poni circa personam Patris. Obj. 4: Further, the Person of the Father is no less than the Person of the Son, and of the Holy Spirit. Now there are several articles about the Person of the Holy Spirit, and likewise about the Person of the Son. Therefore there should be several articles about the Person of the Father. Praeterea, sicuti personae patris et personae spiritus sancti aliquid appropriatur, ita et personae filii secundum divinitatem. Sed in articulis ponitur aliquod opus appropriatum patri, scilicet opus creationis; et similiter aliquod opus appropriatum spiritui sancto, scilicet quod locutus est per prophetas. Ergo etiam inter articulos fidei debet aliquod opus appropriari filio secundum divinitatem. Obj. 5: Further, just as certain things are said by appropriation, of the Person of the Father and of the Person of the Holy Spirit, so too is something appropriated to the Person of the Son, in respect of His Godhead. Now, among the articles of faith, a place is given to a work appropriated to the Father, viz. the creation, and likewise, a work appropriated to the Holy Spirit, viz. that He spoke by the prophets. Therefore the articles of faith should contain some work appropriated to the Son in respect of His Godhead. Praeterea, sacramentum Eucharistiae specialem habet difficultatem prae multis articulis. Ergo de ea debuit poni specialis articulus. Non videtur ergo quod articuli sufficienter enumerentur. Obj. 6: Further, the sacrament of the Eucharist presents a special difficulty over and above the other articles. Therefore it should have been mentioned in a special article: and consequently it seems that there is not a sufficient number of articles. Sed in contrarium est auctoritas Ecclesiae sic enumerantis. On the contrary stands the authority of the Church who formulates the articles thus. Respondeo dicendum quod, sicut dictum est, illa per se pertinent ad fidem quorum visione in vita aeterna perfruemur, et per quae ducemur in vitam aeternam. Duo autem nobis ibi videnda proponuntur, scilicet occultum divinitatis, cuius visio nos beatos facit; et mysterium humanitatis Christi, per quem in gloriam filiorum Dei accessum habemus, ut dicitur ad Rom. V. Unde dicitur Ioan. XVII, haec est vita aeterna, ut cognoscant te, Deum verum, et quem misisti Iesum Christum. Et ideo prima distinctio credibilium est quod quaedam pertinent ad maiestatem divinitatis; quaedam vero pertinent ad mysterium humanitatis Christi, quod est pietatis sacramentum, ut dicitur I ad Tim. III. I answer that, As stated above (AA. 4, 6), to faith those things in themselves belong, the sight of which we shall enjoy in eternal life, and by which we are brought to eternal life. Now two things are proposed to us to be seen in eternal life: viz. the secret of the Godhead, to see which is to possess happiness; and the mystery of the humanity of Christ, by Whom we have access to the glory of the sons of God, according to Rom. 5:2. Hence it is written (John 17:3): This is eternal life: that they may know Thee, the . . . true God, and Jesus Christ Whom Thou hast sent. Wherefore the first distinction in matters of faith is that some concern the majesty of the Godhead, while others pertain to the mystery of Christ’s humanity, which is the mystery of godliness (1 Tim 3:16).