son, since they are things
unseen as stated above (Q. 1, A. 4). Therefore to believe seems
unnecessary for salvation.

Obj. 2: Further, it is dangerous for man to assent to matters,
wherein he cannot judge whether that which is proposed to him be true
or false, according to Job 12:11: "Doth not the ear discern words?"
Now a man cannot form a judgment of this kind in matters of faith,
since he cannot trace them back to first principles, by which all our
judgments are guided. Therefore it is dangerous to believe in such
matters. Therefore to believe is not necessary for salvation.

Obj. 3: Further, man's salvation rests on God, according to Ps.
36:39: "But the salvation of the just is from the Lord." Now "the
invisible things" of God "are clearly seen, being understood by the
things that are made; His eternal power also and Divinity," according
to Rom. 1:20: and those things which are clearly seen by the
understanding are not an object of belief. Therefore it is not
necessary for man's salvation, that he should believe certain things.

_On the contrary,_ It is written (Heb. 11:6): "Without faith it is
impossible to please God."

_I answer that,_ Wherever one nature is subordinate to another, we
find that two things concur towards the perfection of the lower
nature, one of which is in respect of that nature's proper movement,
while the other is in respect of the movement of the higher nature.
Thus water by its proper movement moves towards the centre (of the
earth), while according to the movement of the moon, it moves round
the centre by ebb and flow. In like manner the planets have their
proper movements from west to east, while in accordance with the
movement of the first heaven, they have a movement from east to west.
Now the created rational nature alone is immediately subordinate to
God, since other creatures do not attain to the universal, but only
to something particular, while they partake of the Divine goodness
either in _being_ only, as inanimate things, or also in _living,_ and
in _knowing singulars,_ as plants and animals; whereas the rational
nature, in as much as it apprehends the universal notion of good and
being, is immediately related to the universal principle of being.

Consequently the perfection of the rational creature consists not
only in what belongs to it in respect of its nature, but also in that
which it acquires through a supernatural participation of Divine
goodness. Hence it was said a