olding of the articles of faith is not equally
necessary for the salvation of all, since those of higher degree,
whose duty it is to teach others, are bound to believe explicitly
more things than others are.

Reply Obj. 2: Simple persons should not be put to the test about
subtle questions of faith, unless they be suspected of having been
corrupted by heretics, who are wont to corrupt the faith of simple
people in such questions. If, however, it is found that they are free
from obstinacy in their heterodox sentiments, and that it is due to
their simplicity, it is no fault of theirs.

Reply Obj. 3: The simple have no faith implied in that of the
learned, except in so far as the latter adhere to the Divine
teaching. Hence the Apostle says (1 Cor. 4:16): "Be ye followers of
me, as I also am of Christ." Hence it is not human knowledge, but the
Divine truth that is the rule of faith: and if any of the learned
stray from this rule, he does not harm the faith of the simple ones,
who think that the learned believe aright; unless the simple hold
obstinately to their individual errors, against the faith of the
universal Church, which cannot err, since Our Lord said (Luke 22:32):
"I have prayed for thee," Peter, "that thy faith fail not."
_______________________

SEVENTH ARTICLE [II-II, Q. 2, Art. 7]

Whether It Is Necessary for the Salvation of All, That They Should
Believe Explicitly in the Mystery of Christ?

Objection 1: It would seem that it is not necessary for the salvation
of all that they should believe explicitly in the mystery of Christ.
For man is not bound to believe explicitly what the angels are
ignorant about: since the unfolding of faith is the result of Divine
revelation, which reaches man by means of the angels, as stated above
(A. 6; I, Q. 111, A. 1). Now even the angels were in ignorance of the
mystery of the Incarnation: hence, according to the commentary of
Dionysius (Coel. Hier. vii), it is they who ask (Ps. 23:8): "Who is
this king of glory?" and (Isa. 63:1): "Who is this that cometh from
Edom?" Therefore men were not bound to believe explicitly in the
mystery of Christ's Incarnation.

Obj. 2: Further, it is evident that John the Baptist was one of the
teachers, and most nigh to Christ, Who said of him (Matt. 11:11) that
"there hath not risen among them that are born of women, a greater
than" he. Now John the Baptist does not appear to have known the
mystery of Christ explicitly, since he asked Chr