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). Circa maiestatem autem divinitatis tria nobis credenda proponuntur. Primo quidem, unitas divinitatis, et ad hoc pertinet primus articulus. Secundo, Trinitas personarum, et de hoc sunt tres articuli secundum tres personas. Tertio vero proponuntur nobis opera divinitatis propria. Quorum primum pertinet ad esse naturae, et sic proponitur nobis articulus creationis. Secundum vero pertinet ad esse gratiae, et sic proponuntur nobis sub uno articulo omnia pertinentia ad sanctificationem humanam. Tertium vero pertinet ad esse gloriae, et sic ponitur alius articulus de resurrectione carnis et de vita aeterna. Et ita sunt septem articuli ad divinitatem pertinentes. Now with regard to the majesty of the Godhead, three things are proposed to our belief: first, the unity of the Godhead, to which the first article refers; second, the trinity of the Persons, to which three articles refer, corresponding to the three Persons; and third, the works proper to the Godhead, the first of which refers to the order of nature, in relation to which the article about the creation is proposed to us; the second refers to the order of grace, in relation to which all matters concerning the sanctification of man are included in one article; while the third refers to the order of glory, and in relation to this another article is proposed to us concerning the resurrection of the dead and life everlasting. Thus there are seven articles referring to the Godhead. Similiter etiam circa humanitatem Christi ponuntur septem articuli. Quorum primus est de incarnatione sive de conceptione Christi; secundus de nativitate eius ex virgine; tertius de passione eius et morte et sepultura; quartus est de descensu ad Inferos; quintus est de resurrectione; sextus de ascensione; septimus de adventu ad iudicium. Et sic in universo sunt quatuordecim. In like manner, with regard to Christ’s human nature, there are seven articles, the first of which refers to Christ’s Incarnation or conception; the second, to His virginal birth; the third, to His Passion, death and burial; the fourth, to His descent into hell; the fifth, to His resurrection; the sixth, to His ascension; the seventh, to His coming for the judgment, so that in all there are fourteen articles. Quidam tamen distinguunt duodecim articulos fidei, sex pertinentes ad divinitatem et sex pertinentes ad humanitatem. Tres enim articulos trium personarum comprehendunt sub uno, quia eadem est cognitio trium personarum. Articulum vero de opere glorificationis distinguunt in duos, scilicet in resurrectionem carnis et gloriam animae. Similiter articulum conceptionis et nativitatis coniungunt in unum. Some, however, distinguish twelve articles, six pertaining to the Godhead, and six to the humanity. For they include in one article the three about the three Persons; because we have one knowledge of the three Persons: while they divide the article referring to the work of glorification into two, viz. the resurrection of the body, and the glory of the soul. Likewise they unite the conception and nativity into one article. Ad primum ergo dicendum quod multa per fidem tenemus de Deo quae naturali ratione investigare philosophi non potuerunt, puta circa providentiam eius et omnipotentiam, et quod ipse solus sit colendus. Quae omnia continentur sub articulo unitatis Dei. Reply Obj. 1: By faith we hold many truths about God, which the philosophers were unable to discover by natural reason, for instance His providence and omnipotence, and that He alone is to be worshiped, all of which are contained in the one article of the unity of God. Ad secundum dicendum quod ipsum nomen divinitatis importat provisionem quandam, ut in primo libro dictum est. Potentia autem in habentibus intellectum non operatur nisi secundum voluntatem et cognitionem. Et ideo omnipotentia Dei includit quodammodo omnium scientiam et providentiam, non enim posset omnia quae vellet in istis inferioribus agere nisi ea cognosceret et eorum providentiam haberet. Reply Obj. 2: The very name of the Godhead implies a kind of watching over things, as stated in the First Part (Q. 13, A. 8). Now in beings having an intellect, power does not work save by the will and knowledge. Hence God’s omnipotence includes, in a way, universal knowledge and providence. For He would not be able to do all He wills in things here below, unless He knew them, and exercised His providence over them. Ad tertium dicendum quod patris et filii et spiritus sancti est una cognitio quantum ad unitatem essentiae, quae pertinet ad primum articulum. Quantum vero ad distinctionem personarum, quae est per relationes originis, quodammodo in cognitione patris includitur cognitio filii, non enim esset pater si filium non haberet, quorum nexus est Spiritus Sanctus. Et quantum ad hoc bene moti sunt qui posuerunt unum articulum trium personarum. Sed quia circa singulas personas sunt aliqua attendenda circa quae contingit esse errorem, quantum ad hoc de tribus personis possunt poni tres articuli. Arius enim credidit patrem omnipotentem et aeternum, sed non credidit filium coaequalem et consubstantialem patri, et ideo necessarium fuit apponere articulum de persona filii ad hoc determinandum. Et eadem ratione contra Macedonium necesse fuit ponere articulum tertium de persona spiritus sancti. Et similiter etiam conceptio Christi et nativitas, et etiam resurrectio et vita aeterna, secundum unam rationem possunt comprehendi sub uno articulo, inquantum ad unum ordinantur, et secundum aliam rationem possunt distingui, inquantum seorsum habent speciales difficultates. Reply Obj. 3: We have but one knowledge of the Father, Son, and Holy Spirit, as to the unity of the Essence, to which the first article refers: but, as to the distinction of the Persons, which is by the relations of origin, knowledge of the Father does indeed, in a way, include knowledge of the Son, for He would not be Father, had He not a Son; the bond whereof being the Holy Spirit. From this point of view, there was a sufficient motive for those who referred one article to the three Persons. Since, however, with regard to each Person, certain points have to be observed, about which some happen to fall into error, looking at it in this way, we may distinguish three articles about the three Persons. For Arius believed in the omnipotence and eternity of the Father, but did not believe the Son to be co-equal and consubstantial with the Father; hence the need for an article about the Person of the Son in order to settle this point. In like manner it was necessary to appoint a third article about the Person of the Holy Spirit, against Macedonius. In the same way Christ’s conception and birth, just as the resurrection and life everlasting, can from one point of view be united together in one article, insofar as they are ordained to one end; while, from another point of view, they can be distinct articles, inasmuch as each one separately presents a special difficulty. Ad quartum dicendum quod filio et spiritui sancto convenit mitti ad sanctificandam creaturam, circa quod plura credenda occurrunt. Et ideo circa personam filii et spiritus sancti plures articuli multiplicantur quam circa personam patris, qui nunquam mittitur, ut in primo dictum est. Reply Obj. 4: It belongs to the Son and Holy Spirit to be sent to sanctify the creature; and about this several things have to be believed. Hence it is that there are more articles about the Persons of the Son and Holy Spirit than about the Person of the Father, Who is never sent, as we stated in the First Part (Q. 43, A. 4). Ad quintum dicendum quod sanctificatio creaturae per gratiam et consummatio per gloriam fit etiam per donum caritatis, quod appropriatur spiritui sancto, et per donum sapientiae, quod appropriatur filio. Et ideo utrumque opus pertinet et ad filium et ad spiritum sanctum per appropriationem secundum rationes diversas. Reply Obj. 5: The sanctification of a creature by grace, and its consummation by glory, is also effected by the gift of charity, which is appropriated to the Holy Spirit, and by the gift of wisdom, which is appropriated to the Son: so that each work belongs by appropriation, but under different aspects, both to the Son and to the Holy Spirit. Ad sextum dicendum quod in sacramento Eucharistiae duo possunt considerari. Unum scilicet quod sacramentum est, et hoc habet eandem rationem cum aliis effectibus gratiae sanctificantis. Aliud est quod miraculose ibi corpus Christi continetur, et sic concluditur sub omnipotentia, sicut et omnia alia miracula, quae omnipotentiae attribuuntur. Reply Obj. 6: Two things may be considered in the sacrament of the Eucharist. One is the fact that it is a sacrament, and in this respect it is like the other effects of sanctifying grace. The other is that Christ’s body is miraculously contained therein and thus it is included under God’s omnipotence, like all other miracles which are ascribed to God’s almighty power. Articulus 9 Article 9 Utrum inconvenienter articuli fidei in symbolo ponantur Whether it is suitable for the articles of faith to be embodied in a symbol? Ad nonum sic proceditur. Videtur quod inconvenienter articuli fidei in symbolo ponantur. Sacra enim Scriptura est regula fidei, cui nec addere nec subtrahere licet, dicitur enim Deut. IV, non addetis ad verbum quod vobis loquor, neque auferetis ab eo. Ergo illicitum fuit aliquod symbolum constituere quasi regulam fidei, post sacram Scripturam editam. Objection 1: It would seem that it is unsuitable for the articles of faith to be embodied in a symbol. Because Holy Writ is the rule of faith, to which no addition or subtraction can lawfully be made, since it is written (Deut 4:2): You shall not add to the word that I speak to you, neither shall you take away from it. Therefore it was unlawful to make a symbol as a rule of faith, after the Holy Writ had once been published. Praeterea, sicut apostolus dicit, ad Ephes. IV, una est fides. Sed symbolum est professio fidei. Ergo inconvenienter traditur multiplex symbolum. Obj. 2: Further, according to the Apostle (Eph 4:5) there is but one faith. Now the symbol is a profession of faith. Therefore it is not fitting that there should be more than one symbol. Praeterea, confessio fidei quae in symbolo continetur pertinet ad omnes fideles. Sed non omnibus fidelibus convenit credere in Deum, sed solum illis qui habent fidem formatam. Ergo inconvenienter symbolum fidei traditur sub hac forma verborum, credo in unum Deum. Obj. 3: Further, the confession of faith, which is contained in the symbol, concerns all the faithful. Now the faithful are not all competent to believe in God, but only those who have living faith. Therefore it is unfitting for the symbol of faith to be expressed in the words: I believe in one God. Praeterea, descensus ad inferos est unus de articulis fidei, sicut supra dictum est. Sed in symbolo patrum non fit mentio de descensu ad inferos. Ergo videtur insufficienter collectum. Obj. 4: Further, the descent into hell is one of the articles of faith, as stated above (A. 8). But the descent into hell is not mentioned in the symbol of the Fathers. Therefore the latter is expressed inadequately. Praeterea, sicut Augustinus dicit, exponens illud Ioan. XIV, creditis in Deum, et in me credite, Petro aut Paulo credimus, sed non dicimur credere nisi in Deum. Cum igitur Ecclesia Catholica sit pure aliquid creatum, videtur quod inconvenienter dicatur, in unam, sanctam, catholicam et apostolicam Ecclesiam. Obj. 5: Further, Augustine (Tract. xxix in Joan.) expounding the passage, You believe in God, believe also in Me (John 14:1) says: We believe Peter or Paul, but we speak only of believing ‘in’ God. Since then the Catholic Church is merely a created being, it seems unfitting to say: in the one, holy, catholic, and apostolic Church. Praeterea, symbolum ad hoc traditur ut sit regula fidei. Sed regula fidei debet omnibus proponi et publice. Quodlibet igitur symbolum deberet in Missa cantari, sicut symbolum patrum. Non videtur ergo esse conveniens editio articulorum fidei in symbolo. Obj. 6: Further, a symbol is drawn up that it may be a rule of faith. Now a rule of faith ought to be proposed to all, and that publicly. Therefore every symbol, besides the symbol of the Fathers, should be sung at Mass. Therefore it seems unfitting to publish the articles of faith in a symbol. Sed contra est quod Ecclesia universalis non potest errare, quia spiritu sancto gubernatur, qui est spiritus veritatis, hoc enim promisit dominus discipulis, Ioan. XVI, dicens, cum venerit ille spiritus veritatis, docebit vos omnem veritatem. Sed symbolum est auctoritate universalis Ecclesiae editum. Nihil ergo inconveniens in eo continetur. On the contrary, The universal Church cannot err, since she is governed by the Holy Spirit, Who is the Spirit of truth: for such was Our Lord’s promise to His disciples (John 16:13): When He, the Spirit of truth, is come, He will teach you all truth. Now the symbol is published by the authority of the universal Church. Therefore it contains nothing defective. Respondeo dicendum quod, sicut apostolus dicit, ad Heb. XI, accedentem ad Deum oportet credere. Credere autem non potest aliquis nisi ei veritas quam credat proponatur. Et ideo necessarium fuit veritatem fidei in unum colligi, ut facilius posset omnibus proponi, ne aliquis per ignorantiam a fidei veritate deficeret. Et ab huiusmodi collectione sententiarum fidei nomen symboli est acceptum. I answer that, As the Apostle says (Heb 11:6), he that cometh to God, must believe that He is. Now a man cannot believe, unless the truth be proposed to him that he may believe it. Hence the need for the truth of faith to be collected together, so that it might the more easily be proposed to all, lest anyone might stray from the truth through ignorance of the faith. It is from its being a collection of maxims of faith that the symbol takes its name. Ad primum ergo dicendum quod veritas fidei in sacra Scriptura diffuse continetur et variis modis, et in quibusdam obscure; ita quod ad eliciendum fidei veritatem ex sacra Scriptura requiritur longum studium et exercitium, ad quod non possunt pervenire omnes illi quibus necessarium est cognoscere fidei veritatem, quorum plerique, aliis negotiis occupati, studio vacare non possunt. Et ideo fuit necessarium ut ex sententiis sacrae Scripturae aliquid manifestum summarie colligeretur quod proponeretur omnibus ad credendum. Quod quidem non est additum sacrae Scripturae, sed potius ex sacra Scriptura assumptum. Reply Obj. 1: The truth of faith is contained in Holy Writ, diffusely, under various modes of expression, and sometimes obscurely, so that, in order to gather the truth of faith from Holy Writ, one needs long study and practice, which are unattainable by all those who require to know the truth of faith, many of whom have no time for study, being busy with other affairs. And so it was necessary to gather together a clear summary from the sayings of Holy Writ, to be proposed to the belief of all. This indeed was no addition to Holy Writ, but something taken from it.