lso certain evils; for instance, that it is an evil either not to
submit to God, or to be separated from Him, and that sinners will
suffer penal evils from God: in this way faith can be the cause of
fear.
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SECOND ARTICLE [II-II, Q. 7, Art. 2]

Whether Faith Has the Effect of Purifying the Heart?

Objection 1: It would seem that faith does not purify the heart. For
purity of the heart pertains chiefly to the affections, whereas faith
is in the intellect. Therefore faith has not the effect of purifying
the heart.

Obj. 2: Further, that which purifies the heart is incompatible with
impurity. But faith is compatible with the impurity of sin, as may be
seen in those who have lifeless faith. Therefore faith does not
purify the heart.

Obj. 3: Further, if faith were to purify the human heart in any way,
it would chiefly purify the intellect of man. Now it does not purify
the intellect from obscurity, since it is a veiled knowledge.
Therefore faith nowise purifies the heart.

_On the contrary,_ Peter said (Acts 15:9): "Purifying their hearts by
faith."

_I answer that,_ A thing is impure through being mixed with baser
things: for silver is not called impure, when mixed with gold, which
betters it, but when mixed with lead or tin. Now it is evident that
the rational creature is more excellent than all transient and
corporeal creatures; so that it becomes impure through subjecting
itself to transient things by loving them. From this impurity the
rational creature is purified by means of a contrary movement,
namely, by tending to that which is above it, viz. God. The first
beginning of this movement is faith: since "he that cometh to God
must believe that He is," according to Heb. 11:6. Hence the first
beginning of the heart's purifying is faith; and if this be perfected
through being quickened by charity, the heart will be perfectly
purified thereby.

Reply Obj. 1: Things that are in the intellect are the principles of
those which are in the appetite, in so far as the apprehended good
moves the appetite.

Reply Obj. 2: Even lifeless faith excludes a certain impurity which
is contrary to it, viz. that of error, and which consists in the
human intellect, adhering inordinately to things below itself,
through wishing to measure Divine things by the rule of sensible
objects. But when it is quickened by charity, then it is incompatible
with any kind of impurity, because "charity covereth all sins"