that the formal aspect of the object of faith is the First Truth; so
that nothing can come under faith, save in so far as it stands under
the First Truth, under which nothing false can stand, as neither can
non-being stand under being, nor evil under goodness. It follows
therefore that nothing false can come under faith.

Reply Obj. 1: Since the true is the good of the intellect, but not of
the appetitive power, it follows that all virtues which perfect the
intellect, exclude the false altogether, because it belongs to the
nature of a virtue to bear relation to the good alone. On the other
hand those virtues which perfect the appetitive faculty, do not
entirely exclude the false, for it is possible to act in accordance
with justice or temperance, while having a false opinion about what
one is doing. Therefore, as faith perfects the intellect, whereas
hope and charity perfect the appetitive part, the comparison between
them fails.

Nevertheless neither can anything false come under hope, for a man
hopes to obtain eternal life, not by his own power (since this would
be an act of presumption), but with the help of grace; and if he
perseveres therein he will obtain eternal life surely and infallibly.

In like manner it belongs to charity to love God, wherever He may be;
so that it matters not to charity, whether God be in the individual
whom we love for God's sake.

Reply Obj. 2: That "God would not take flesh," considered in itself
was possible even after Abraham's time, but in so far as it stands in
God's foreknowledge, it has a certain necessity of infallibility, as
explained in the First Part (Q. 14, AA. 13, 15): and it is thus that