Section — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
§ I. On Infidelity
- DEFINITION. Infidelity, taken generally, is the lack of Faith in a non-baptized man. For those are called infidels who have not received the habit of Faith through Baptism.
DIVISION. A threefold infidelity is distinguished, namely positive, negative, and privative.
1º Positive, or formal, infidelity is the lack of Faith in him to whom it has been sufficiently proposed, and who positively rejects it.
2º Negative, or material, infidelity is the lack of Faith in him who has never heard anything about the true Religion 1.
1 Add, also in him to whom revelation has been proposed in some way, but not yet sufficiently, so that he is now bound to believe, although perhaps he can be bound to inquire. Recall the 21st proposition from those condemned by Innocent XI, which has itself thus: The assent of supernatural faith, useful for salvation, stands with only probable knowledge of revelation, indeed with fear, by which one fears lest God has not spoken.
3º Privative infidelity is the lack of Faith in him who neglects to obtain for himself knowledge of the Faith, when occasion is given.
The principal species of infidelity are: Paganism, Judaism, Mohammedanism, and other sects, to which Deism, Atheism, Pantheism, and Rationalism can be joined, which in our times ravages so widely.
- Principles. - I. Infidelity, both positive, or formal, and privative, is a most grave sin. The reason is that the former explicitly, the latter virtually, contains grave injury to and contempt of the first truth, or the authority of God revealing 2.
2 The guilt of privative infidelity must be measured by the lesser or greater negligence in inquiring; but the obligation of inquiring supposes prudent reasons or at least suspicions concerning the necessity of this inquiry; for if a reason or suspicion of this sort is slight, not even in the gravest affairs shall we find a grave fault of negligence.
II. But negative, or purely material, infidelity in itself is not sin, but only a punishment of sin. The reason is that there cannot be sin where there is invincible ignorance. - Moreover it is clear from the condemnation of the 68th proposition of Baius, proscribed by Pius V and Gregory XIII, which lies thus: Purely negative infidelity in those to whom Christ has not been preached is sin. - Nevertheless infidels, even negative ones, are most miserable, since they wander far from the way of salvation 3.
3 Yet that the way which lies open through baptism of desire is not closed to them, St. Thomas excellently intimates, 1. 2. q. 89. art. 6.
III. The rites of infidels can never be approved or fostered by Christian Princes: nevertheless it is sometimes lawful to tolerate them, when by their prohibition greater evils would be brought in, or greater goods would be impeded 4. - But Jews are more easily tolerated, because from their preservation a great good comes to the Church, namely the testimony of our Faith.
4 ** It is one thing to tolerate on account of these most grave causes, but another to regard all sects and cults or all religions in the same place. This latter, in which recent impiety places liberty (as they say) of conscience or of worship, is true apostasy of Government, to which someone will perhaps think that prophetic word of Paul is to be referred (2. Thess. 2.3.): Unless the falling away (in the Greek text, ἀποστασία) comes first; seeing in it, namely, the πρόδρομον of the Antichrist.
- Q. Can infidels do good works in the state of infidelity?
Resp. 1º Affirm. with regard to works naturally honorable. This is clear 1º from Sacred Scripture, Rom. 2.14: The Gentiles, who do not have the law, naturally do the things that are of the law. - 2º From various condemned propositions, namely from the 25th prop. of Baius, condemned by Pius V: All the works of infidels are sins... - From the 8th prop. condemned by Alexander VIII: It is necessary for an infidel to sin in every work. The reason for the condemnation is that there is not sin where there is no violation of law, nor a vicious end; but many works of infidels can be of this kind: therefore, etc.
Resp. 2º Affirm. also with regard to works of the supernatural order, prior to formal Faith, which infidels perform aided by divine grace.