Than Science and the Other Intellectual
Virtues?

Objection 1: It would seem that faith is not more certain than
science and the other intellectual virtues. For doubt is opposed to
certitude, wherefore a thing would seem to be the more certain,
through being less doubtful, just as a thing is the whiter, the less
it has of an admixture of black. Now understanding, science and also
wisdom are free of any doubt about their objects; whereas the
believer may sometimes suffer a movement of doubt, and doubt about
matters of faith. Therefore faith is no more certain than the
intellectual virtues.

Obj. 2: Further, sight is more certain than hearing. But "faith is
through hearing" according to Rom. 10:17; whereas understanding,
science and wisdom imply some kind of intellectual sight. Therefore
science and understanding are more certain than faith.

Obj. 3: Further, in matters concerning the intellect, the more
perfect is the more certain. Now understanding is more perfect than
faith, since faith is the way to understanding, according to another
version [*The Septuagint] of Isa. 7:9: "If you will not believe, you
shall not understand [Vulg.: 'continue']": and Augustine says (De
Trin. xiv, 1) that "faith is strengthened by science." Therefore it
seems that science or understanding is more certain than faith.

_On the contrary,_ The Apostle says (1 Thess. 2:15): "When you had
received of us the word of the hearing," i.e. by faith . . . "you
received it not as the word of men, but, as it is indeed, the word
of God." Now nothing is more certain than the word of God. Therefore
science is not more certain than faith; nor is anything else.

_I answer that,_ As stated above (I-II, Q. 57, A. 4, ad 2) two of the
intellectual virtues are about contingent matter, viz. prudence and
art; to which faith is preferable in point of certitude, by reason of
its matter, since it is about eternal things, which never change,
whereas the other three intellectual virtues, viz. wisdom, science
[*In English the corresponding 'gift' is called knowledge] and
understanding, are about necessary things, as stated above (I-II, Q.
57, A. 5, ad 3). But it must be observed that wisdom, science and
understanding may be taken in two ways: first, as intellectual
virtues, according to the Philosopher (Ethic. vi, 2, 3); secondly,
for the gifts of the Holy Ghost. If we consider them in the first
way, we must note that certitude can be looked at in two ways. First