Article — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
Article I. On the Necessity of Faith
I. With Regard to the Internal Act
- I. The internal act of Faith is necessary for all adults for justification by necessity of means. This is clear from the Epistle to the Hebrews 11.6, where the Apostle says: Without Faith it is impossible to please God. For he who approaches God must believe that he is, and that he is a rewarder to those who seek him. - And from the Council of Trent, sess. 6. c. 6.
II. It is also necessary by necessity of precept at some time in life. This is clear from Sacred Scripture. For it is said in Epist. 1. John 3.23: This is his commandment, that we believe in the name of his Son Jesus Christ. Likewise from various propositions condemned by Alexander VIII and Innocent XI.
- Questions. - Q. 1º When does the precept of eliciting Faith bind?
Resp. 1º It binds per se 1º after the complete use of reason, for beginning the Christian life; 2º likewise when the truth of our Faith has been sufficiently proposed to an adult infidel; 3º in the article of death, according to some, for tending more proximately to God; 4º more often in life, according to many at least once a year, and according to some each month. Moreover this precept is sufficiently fulfilled by exercising other acts of Religion. - St. Lig. n. 7, Hom. apost. n. 13.
Resp. 2º It binds per accidens 1º when a grave temptation presses, which cannot otherwise be conquered; 2º when a precept is to be fulfilled which requires Faith, for example, that of confession 1; 3º after a fall into heresy, or after Faith has been denied. - Thus all.
1 Faith concerning the article which directs the fulfillment of the precept is understood, for example, concerning the presence of Christ in the Eucharist, if you approach Communion, etc.; and indeed a formal act is not required, but an implicit one suffices. Hence some are wholly beside the point when they require from those approaching the Sacrament of Penance acts of the theological virtues, and indeed the customary formula of faith, in which moreover there is nothing that pertains to that sacrament.
Q. 2º Are explicit acts required for fulfilling the precept of Faith?
Resp. In those who have already learned and believed the truths to be held by faith, generally implicit acts suffice. Hence he satisfies the precept who devoutly hears Mass, adores the Crucified, prays, makes the sign of the cross, receives the Sacraments, etc. Thus commonly. - St. Lig. ibid.
II. With Regard to the External Act
- I. There is a negative precept prohibiting the denial of the true Faith, or the profession of a false one. For to deny the Faith is to deny God himself. Hence Christ says, Matt. 10.33: He who shall deny me before men, I also will deny him before my Father, who is in heaven.
II. There is also an affirmative precept, obliging at times to confess the Faith even with danger of life. For the honor of Christ sometimes requires that the faithful, in order to confess him, should despise even life. This is clear from the words of Christ himself, Matt. 10.32: Everyone who shall confess me before men, I also will confess him before my Father who is in heaven. And Luke 9.26: He who shall be ashamed of me and of my words, of him the Son of man will be ashamed when he shall come in his majesty. Likewise the Apostle, Rom. 10.10: With the heart one believes unto justice; but with the mouth confession is made unto salvation.
III. But the external precept of confessing the Faith by natural right binds then, when otherwise the honor due to God, or the spiritual utility of the neighbor, would be withdrawn in a notable way: for instance, if God would be affected with great injury, and the neighbor with great spiritual evil; or if from the omission of confession there would follow contempt of Religion, scandal, the perversion of others; or even if a great honor toward God, or great utility toward the neighbor, would cease. The reason is that charity, which we owe to God or to the neighbor, requires this. - St. Thom. 2. 2. qu. 3. art. 1. - St. Lig. n. 11.
- Questions. - Q. 1º Is it ever lawful to dissemble Faith?
Resp. 1º It is never lawful to simulate a false one, because this would be the same as denying the true one externally, which is intrinsically evil. And this is openly clear from the words of Christ just related.
Resp. 2º It is lawful for a grave cause to dissemble or conceal the true Faith, when danger of scandal has been excluded. The reason is that the precept of confessing the Faith does not always bind. - St. Lig. n. 10. 12. - Others commonly.
Q. 2º Can one questioned about Faith use ambiguous words?
Resp. 1º Neg., when evasion or silence is equivalent to denial, or to shame or fear, which in those circumstances necessarily detract from the honor of God, or the utility of the neighbor. For then the conditions explained in Principle III have place. This is confirmed from the constant practice of the Church and the common doctrine of the Fathers. - Moreover, with regard to public power questioning, it is clear from the proposition condemned by Innocent XI, under n. 18, which is of this sort: If anyone is questioned by public power, to confess the Faith frankly, as glorious to God and to the Faith, I counsel; to be silent, as sinful per se, I do not condemn. - St. Lig. n. 13.
Resp. 2º Affirm., when no scandal is created for those present, and no denial of Faith, or fear, or shame appears; because then no obligation to confess the Faith is present. - St. Lig. ibid.
- Q. 3º Is it lawful to use the signs or garments of infidels?
Resp. 1º Affirm., if they are garments or signs proper to some region, although that whole region may be infidel; because these of themselves are not referred to Religion.
Resp. 2º But if they are garments and signs of Religion, one must subdistinguish: I still more probably affirm, if it is done for a grave cause, and the garments are not solely distinctive of sect from sect, because then their primary use is for covering the body, and only secondarily for distinguishing a sect. - But otherwise, if the garments or signs have been instituted solely or primarily for professing a sect, as are the garments and ornaments which priests use in the exercise of their functions. - Salm., Tract. 21. c. 2. n. 1. 10.
- Resolves. - 1º Someone sins gravely against Faith, even if only externally he bends the knees before an idol, or exhibits other signs of a false Religion, for example, by frequenting the heretical Supper, etc.
2º He does not sin against Faith who visits the temples of heretics or infidels out of mere curiosity, provided nevertheless scandal, danger of perversion, or a law forbidding these things is excluded. - Likewise he who is present at a wedding banquet or burial of heretics; because these do not properly pertain to Faith, and are regarded as merely civil assemblies. - St. Lig. n. 16.
But one must say otherwise if you assist at the Baptism and Supper of non-Catholics; because these pertain to a religious ceremony. This is also clear from the Letters of Pius VI, in which it is declared that to assist at baptism conferred by intruded ministers is illicit on account of cooperation.
3º He does not sin against Faith who, passing through places of heretics, from fear of grave danger, eats meats on a day of abstinence, lest he be recognized as a Catholic; because this of itself is not a sign of heresy; but otherwise, if he were to eat meats, even from fear of death, impelled to this in hatred of the Faith.
4º Nor does he sin against Faith who flees in time of persecution; indeed flight is generally in some way commanded, as is plain from the words of Christ, Matt. 10.23: But when they shall persecute you in this city, flee into another. But this especially holds if the safety of someone is necessary for the utility of the faithful, or someone fears a fall. - See Cases, n. 192 and following.