st; 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.

Reply Obj. 4: The ultimate consummation of grace was effected by
Christ, wherefore the time of His coming is called the "time of
fulness [*Vulg.: 'fulness of time']" (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.
_______________________

EIGHTH ARTICLE [II-II, Q. 1, Art. 8]

Whether the Articles of Faith Are Suitably Formulated?

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.

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