HKB
On the contrary, The Apostle says (Eph. 4:5): "One Lord, one faith."
I answer that, If we take faith as a habit, we can consider it in two ways. First on the part of the object, and thus there is one faith. Because the formal object of faith is the First Truth, by adhering to which we believe whatever is contained in the faith. Secondly, on the part of the subject, and thus faith is differentiated according as it is in various subjects. Now it is evident that faith, just as any other habit, takes its species from the formal aspect of its object, but is individualized by its subject. Hence if we take faith for the habit whereby we believe, it is one specifically, but differs numerically according to its various subjects.
If, on the other hand, we take faith for that which is believed, then, again, there is one faith, since what is believed by all is one same thing: for though the things believed, which all agree in believing, be diverse from one another, yet they are all reduced to one.
Reply Obj. 1: Temporal matters which are proposed to be believed, do not belong to the object of faith, except in relation to something eternal, viz. the First Truth, as stated above (Q. 1, A. 1). Hence there is one faith of things both temporal and eternal. It is different with wisdom and knowledge, which consider temporal and eternal matters under their respective aspects.
Reply Obj. 2: This difference of past and future arises, not from any difference in the thing believed, but from the different relationships of believers to the one thing believed, as also we have mentioned above (I-II, Q. 103, A. 4; I-II, Q. 107, A. 1, ad 1).
Reply Obj. 3: This objection considers numerical diversity of faith.
SEVENTH ARTICLE [II-II, Q. 4, Art. 7]
Whether Faith Is the First of the Virtues?
Objection 1: It would seem that faith is not the first of the virtues. For a gloss on Luke 12:4, "I say to you My friends," says that fortitude is the foundation of faith. Now the foundation precedes that which is founded thereon. Therefore faith is not the first of the virtues.
Obj. 2: Further, a gloss on Ps. 36, "Be not emulous," says that hope "leads on to faith." Now hope is a virtue, as we shall state further on (Q. 17, A. 1). Therefore faith is not the first of the virtues.
Obj. 3: Further, it was stated above (A. 2) that the intellect of the believer is moved, out of obedience to God, to assent to matters of faith. Now obedience also is a virtue. Therefore faith is not the first virtue.
Obj. 4: Further, not lifeless but living faith is the foundation, as a gloss remarks on 1 Cor. 3:11 [*Augustine, De Fide et Oper. xvi.]. Now faith is formed by charity, as stated above (A. 3). Therefore it is owing to charity that faith is the foundation: so that charity is the foundation yet more than faith is (for the foundation is the first part of a building) and consequently it seems to precede faith.
Obj. 5: Further, the order of habits is taken from the order of acts. Now, in the act of faith, the act of the will which is perfected by charity, precedes the act of the intellect, which is perfected by faith, as the cause which precedes its effect. Therefore charity precedes faith. Therefore faith is not the first of the virtues.
On the contrary, The Apostle says (Heb. 11:1) that "faith is the substance of things to be hoped for." Now the substance of a thing is that which comes first. Therefore faith is first among the virtues.