Obj. 3: Further, faith is condivided with charity, as stated above
(I-II, Q. 62, A. 3). Now by charity we love not only God, who is the
sovereign Good, but also our neighbor. Therefore the object of Faith
is not only the First Truth.

_On the contrary,_ Dionysius says (Div. Nom. vii) that "faith is
about the simple and everlasting truth." Now this is the First Truth.
Therefore the object of faith is the First Truth.

_I answer that,_ The object of every cognitive habit includes two
things: first, that which is known materially, and is the material
object, so to speak, and, secondly, that whereby it is known, which is
the formal aspect of the object. Thus in the science of geometry, the
conclusions are what is known materially, while the formal aspect of
the science is the mean of demonstration, through which the
conclusions are known.

Accordingly if we consider, in faith, the formal aspect of the
object, it is nothing else than the First Truth. For the faith of
which we are speaking, does not assent to anything, except because it
is revealed by God. Hence the mean on which faith is based is the
Divine Truth. If, however, we consider materially the things to which
faith assents, they include not only God, but also many other things,
which, nevertheless, do not come under the assent of faith, except as
bearing some relation to God, in as much as, to wit, through certain
effects of the Divine operation, man is helped on his journey towards
the enjoyment of God. Consequently from this point of view also the
object of faith is, in a way, the First Truth, in as much as nothing
comes under faith except in relation to God, even as the object of