one who "opines." But this act "to
believe," cleaves firmly to one side, in which respect belief has
something in common with science and understanding; yet its knowledge
does not attain the perfection of clear sight, wherein it agrees with
doubt, suspicion and opinion. Hence it is proper to the believer to
think with assent: so that the act of believing is distinguished from
all the other acts of the intellect, which are about the true or the
false.

Reply Obj. 1: Faith has not that research of natural reason which
demonstrates what is believed, but a research into those things
whereby a man is induced to believe, for instance that such things
have been uttered by God and confirmed by miracles.

Reply Obj. 2: "To think" is not taken here for the act of the
cogitative power, but for an act of the intellect, as explained above.

Reply Obj. 3: The intellect of the believer is determined to one
object, not by the reason, but by the will, wherefore assent is taken
here for an act of the intellect as determined to one object by the
will.
_______________________

SECOND ARTICLE [II-II, Q. 2, Art. 2]

Whether the Act of Faith Is Suitably Distinguished As Believing God,
Believing in a God and Believing in God?

Objection 1: It would seem that the act of faith is unsuitably
distinguished as believing God, believing in a God, and believing in
God. For one habit has but one act. Now faith is one habit since it is
one virtue. Therefore it is unreasonable to say that there are three
acts of faith.

Obj. 2: Further, that which is common to all acts of faith should not
be reckoned as a particular kind of act of faith. Now "to believe
God" is common to all acts of faith, since faith is founded on the
First Truth. Therefore it seems unreasonable to distinguish it from
certain other acts of faith.

Obj. 3: Further, that which can be said of unbelievers, cannot be
called an act of faith. Now unbelievers can be said to believe in a
God. Therefore it should not be reckoned an act of faith.

Obj. 4: Further, movement towards the end belongs to the will, whose
object is the good and the end. Now to believe is an act, not of the
will, but of the intellect. Therefore "to believe in God," which
implies movement towards an end, should not be reckoned as a species
of that act.

_On the contrary_ is the authority of Augustine who makes this
distinction (De Verb. Dom., Serm. lxi--Tract. xxix in Joan.).

_I answer that,_ The act of a