s thereby, even as an act of
nature, and a natural act of the free-will.

Reply Obj. 2: Two things may be considered in science: namely the
scientist's assent to a scientific fact and his consideration of that
fact. Now the assent of science is not subject to free-will, because
the scientist is obliged to assent by force of the demonstration,
wherefore scientific assent is not meritorious. But the actual
consideration of what a man knows scientifically is subject to his
free-will, for it is in his power to consider or not to consider.
Hence scientific consideration may be meritorious if it be referred
to the end of charity, i.e. to the honor of God or the good of our
neighbor. On the other hand, in the case of faith, both these things
are subject to the free-will so that in both respects the act of
faith can be meritorious: whereas in the case of opinion, there is no
firm assent, since it is weak and infirm, as the Philosopher observes
(Poster. i, 33), so that it does not seem to proceed from a perfect
act of the will: and for this reason, as regards the assent, it does
not appear to be very meritorious, though it can be as regards the
actual consideration.

Reply Obj. 3: The believer has sufficient motive for believing, for
he is moved by the authority of Divine teaching confirmed by
miracles, and, what is more, by the inward instinct of the Divine
invitation: hence he does not believe lightly. He has not, however,
sufficient reason for scientific knowledge, hence he does not lose
the merit.
_______________________

TENTH ARTICLE [II-II, Q. 2, Art. 10]

Whether Reasons in Support of What We Believe Lessen the Merit of
Faith?

Objection 1: It would seem that reasons in support of what we believe
lessen the merit of faith. For Gregory says (Hom. xxvi in Evang.)
that "there is no merit in believing what is shown by reason." If,
therefore, human reason provides sufficient proof, the merit of faith
is altogether taken away. Therefore it seems that any kind of human
reasoning in support of matters of faith, diminishes the merit of
believing.

Obj. 2: Further, whatever lessens the measure of virtue, lessens
the amount of merit, since "happiness is the reward of virtue," as
the Philosopher states (Ethic. i, 9). Now human reasoning seems to
diminish the measure of the virtue of faith, since it is essential
to faith to be about the unseen, as stated above (Q. 1, AA. 4, 5).
Now the more a thing is supported by reasons t