Now, there is still another knowledge of God, in one sense superior to the aforementioned knowledge, and by this God is known to men through faith. In comparison with the knowledge that we have of God through demonstration, this knowledge through faith surpasses it, for we know some things about God through faith which, because of their sublimity, demonstrative reason cannot attain, as we said at the beginning of this work. Yet, it is not possible for man’s ultimate felicity to consist in even this knowledge of God.
 Felicity, indeed, is a perfect operation of the intellect as is clear from what we have said. But, in the knowledge of faith, there is found a most imperfect operation of the intellect, having regard to what is on the side of the intellect, though the greatest perfection is discovered on the side of the object. For the intellect does not grasp the object to which it gives assent in the act of believing. Therefore, neither does man’s ultimate felicity lie in this kind of knowledge of God.
 Again, we showed above, that ultimate felicity does not consist primarily in an act of the will. But in the knowledge of faith the will takes priority; indeed, the intellect assents through faith to things resented to it, because of an act of will and not because it is necessarily moved by the very evidence of the truth. So, man’s ultimate felicity does not lie in this knowledge.
 Besides, one who believes gives assent to things that are proposed to him by another person, and which he himself does not see. Hence, faith has a knowledge that is more like hearing than vision. Now, a man would not believe in things that are unseen but proposed to him by another man unless he thought that this other man had more perfect knowledge of these proposed things than he himself who does not see them. So, either the believer’s judgment is false or else the proposer must have more perfect knowledge of the things proposed. And if the proposer only knows these things by hearing them from another man, this cannot go on indefinitely, for the assent of faith would be foolish and without certitude; indeed, we would discover no first thing certain in itself which would bring certainty to the faith of the believer. Now, it is not possible for the knowledge of faith to be false and empty, as is evident from what we have said in the opening Book [I, 7]. Yet, if it were false and empty, felicity could not consist in such knowledge.
So, there is for man some knowledge of God which is higher than the knowledge of faith: either the man who proposes the faith sees the truth immediately, as is the case when we believe in Christ; or he takes it immediately from one who does see, as when we believe the Apostles and Prophets. So, since man’s felicity consists in the highest knowledge of God, it is impossible for it to consist in the knowledge of faith.
 Moreover, through felicity, because it is the ultimate end, natural desire comes to rest. Now, the knowledge of faith does not bring rest to desire but rather sets it aflame, since every man desires to see what he believes. So, man’s ultimate felicity does not lie in the knowledge of faith.
 Furthermore, the knowledge of God has been called the end because it is joined to the ultimate end of things, that is, to God. But an item of belief is not made perfectly present to the intellect by the knowledge of faith, since faith is of things absent, not of things present. For this reason the Apostle says, in 2 Corinthians (5:6-7), that “while we are in the body we walk by faith and we are absent from the Lord.” Yet God is brought into the presence of love through faith, since the believer assents to God voluntarily, according to what is said in Ephesians (3:17): “that Christ may dwell by faith in our hearts.” Therefore, it is not possible for ultimate human felicity to consist in the knowledge of faith.
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