Section — Koch–Preuss
Section 2: Duty and Extent of Faith
- We are obliged to believe whatever God has revealed and the Church proposes to us in matters of faith and morals.
It is not permissible to distinguish between essential and non-essential dogmas (articuli fundamentales aut non fundamentales). To believe some of the truths revealed by God and reject others would be to have no faith at all, because the motive of credibility is the authority of God, who is the absolute Truth.1
1 Cfr. St. Augustine, Contra Faustum Manichaeum, l. XVI, c. 3; cfr. St. Thomas, Summa Theol., 2a 2ae, qu. 5, art. 3.
“Our act of faith must implicitly extend to everything that God has revealed.... But it is not sufficient to make an act of implicit faith comprising all that God has revealed. We are bound to know and believe certain revealed truths explicitly.” Hence the distinction between fides explicita and fides implicita.2
2 Cfr. Matt. XXVIII, 20; Acts XX, 26 sq.—J. P. Gury, S.J., Comp. Theol. Mor., Vol. I, n. 176: “Faith is ... explicit or implicit by reason of its object, according as this is expressed and unfolded in itself, or contained only in another. Faith is also called explicit or implicit by reason of the act; thus, e. g., if you say: I believe in the Most Holy Trinity, you elicit an explicit act of faith in that mystery. But if you say: I believe all things which the Church teaches must be believed, you elicit an implicit act of faith in each revealed dogma.”—G. Hoffmann, Die Lehre von der Fides Implicita innerhalb der kath. Kirche, Vol. I, Leipsic 1903, pp. 35 sqq.
Some of the truths that God has revealed must be believed as necessary means of salvation, whereas explicit belief in others is purely a matter of precept.
Which truths must be believed explicitly as a necessary means of salvation?
St. Paul says in his Epistle to the Hebrews: “Without faith it is impossible to please God; for he that cometh to God must believe that He is, and is a rewarder to them that seek Him.”3
3 Heb. XI, 6.
From this text some theologians have concluded that the only truths which a man must believe explicitly in order to be saved are the existence of God and the fact that He rewards those that seek Him. But this conclusion is unwarranted. For, in the first place, these two truths are not articles of faith in the strict sense, but axioms perceived by unaided reason, and, secondly, the Apostle in the context from which the passage is detached, though speaking of supernatural faith, has no intention of determining the truths which a Christian must hold to be saved. What he wishes to say is that belief in the existence of God and His Providence form part of the disposition required of a heathen to prepare himself for the reception of the Christian Revela- tion, which, besides the existence of God and the fact that He rewards those that seek Him, comprises other truths that are also necessary for salvation, viz.: the divine sonship of Jesus and the Atonement, which in turn involve the doctrine of Christ’s twofold nature, His Incarnation, His Passion and death, the Resurrection, and the mystery of the Blessed Trinity, without which the dogma of the Incarnation would be meaningless.4 Without an explicit belief in all these truths it is impossible to be saved, though there may be exceptional cases in which it is morally impossible to know the dogmas of the Incarnation and the Trinity, and consequently an implicit belief in them may suffice for salvation.
4 John XVII, 3; Acts IV, 12.—Cfr. Prop. Damnat. sub Innocentio XI., n. 22: “Only faith in one God seems necessary by necessity of means, but not explicit faith in Him as Rewarder.”—Ibid., n. 64: “A man is capable of absolution, however much he labors under ignorance of the mysteries of faith, and even if through negligence, even culpable negligence, he does not know the mystery of the Most Holy Trinity and of the Incarnation of our Lord Jesus Christ.” (Denzinger-Bannwart, n. 1172, 1214).—Cfr. the so-called Athanasian Creed, “Quicunque” (Denzinger-Bannwart, n. 40) and St. Thomas, Summa Theol., 2a 2ae, qu. 1, art. 8.—Gury, Comp. Theol. Mor., I, n. 183: “The following must necessarily be known by necessity of means: 1. One God. . . . 2. God as provident for the present life; 3. God as man’s last end for the other life and, consequently, the eternal rewarder of good works and avenger of evil works (Heb. XI, 6). It is disputed, however, whether the mysteries of the Trinity and Incarnation must also be explicitly believed by the very necessity of means, independently of the necessity of precept. St. Alphonsus and others affirm this as more probable; others, with Suarez, deny it not improbably. . . .”
- Under normal conditions a Christian is bound to believe fide divina all the truths proposed by the Catholic Church on the authority of God, and to try to gain as thorough and complete an understanding of them as possible. St. Peter says: “Be ready always to satisfy every one that asketh you a reason for the hope that is in you.”5 However, this command does not bind all men equally, but each according to his talent, character, and vocation.
a) It is absolutely necessary to acquire a knowledge of those religions truths without which one cannot lead a Christian life and receive the Sacraments worthily. This is but another way of saying that every Catholic must know and believe the substance of the so-called Apostles’ Creed and the Decalogue, the Sacraments which are of obligation, the precepts of the Church, and the Lord’s Prayer. Persons who are engaged mainly in physical labor satisfy this obligation by hearing sermons and, if possible, attending other religious instructions. This duty weighs more heavily on those who live amid conditions that endanger the faith. Educated persons, especially if engaged in intellectual pursuits, are in duty bound to study their religion more thoroughly, though no specific rules can be laid down, conditions being so different.
It goes without saying that the duty of studying the truths of Revelation binds in a special manner those who have to instruct others.6 Thus a priest should not be satisfied with having completed his theological course, but strive to increase and deepen the knowledge he has gained in the seminary.
6 Cfr. Matthew XIII, 52; M. Jocham, Moraltheologie, Vol. III, p. 31.
b) Truths that do not strictly belong to the deposit of faith, theological opinions (theologumena), private revelations, pious legends, etc., may be accepted fide humana and should be treated reverently if there are no solid reasons for doubting or rejecting them.7
7 Cfr. Emil Michael, S.J., Geschichte des deutschen Volkes im Mittelalter, Vol. III, pp. 203 sqq.; F. A. Göpfert, Moraltheologie, Vol. I, 7th ed., pp. 295 sq.; J. Zahn, Einführung in die christliche Mystik, pp. 517 sqq., Paderborn 1908.
c) Faith should be frequently renewed by explicit acts (fides actualis), either general or particular.
In making an act of faith it is not necessary to employ any particular formula. All that is required is that the mind be directed to God and give its assent to the truths He has revealed. However, the recitation of an appropriate formula may constitute an act of faith, and the Church has indirectly recommended several such formulas by attaching indulgences to them.
While adults are in duty bound to make occasional acts of faith, the habitual faith infused by Baptism suffices for children.
How often acts of faith should be made cannot be decided by a general rule. “This divine precept sometimes obliges per se, as when the truths of Revelation are first made known to a man, and he becomes conscious of his obligation; sometimes it obliges merely per accidens, as when one has committed a sin against faith, or has to fulfill a duty for which an act of faith is prescribed;”8 also, we may add, when a solemn oath is taken, and, finally, in the hour of death. “For such as have once made their act of faith, it will be sufficient, in order to fulfill the divine precept, if the act of faith is renewed implicitly, as is done whenever we pray, assist at Mass, or receive any of the Sacraments.”9
8 Thos. Slater, S.J., A Manual of Moral Theology, Vol. I, p. 168.
9 Ibid.—Cfr. Prop. Damnat. ab Alexandro VII., n. 1: “At no time in his life is a man bound to elicit an act of faith, hope, and charity by force of the divine precepts pertaining to those virtues.”—Prop. Damnat. sub Innocentio XI., n. 16: “Faith is not considered to fall under a special precept in and of itself.”—Ibid., n. 17: “It is enough to elicit an act of faith once in life.”—Ibid., n. 65: “It is sufficient to have believed those mysteries [of the Trinity and Incarnation] once.” (Denzinger-Bannwart, n. 1101, 1166 sq., 1215).—Gury, Comp. Theol. Mor., I, n. 178: “When does the precept of eliciting faith bind? Resp. 1. Of itself: 1. after the completion of the use of reason, for beginning the Christian life; 2. at the moment of death, when we are very near to tending toward God; 3. more often in life, at least once a year and, according to many, each month. For the rest, one who lives as a Christian sufficiently fulfills this precept by exercising other acts of religion. Resp. 2. It binds incidentally: 1. when a grave temptation presses, which cannot otherwise be conquered; 2. when a precept which requires faith, e. g., that of confession, must be fulfilled; 3. after a fall into heresy or after the faith has been denied. Thus all. Must acts of faith be elicited explicitly? Implicit acts generally suffice in those who have sufficient knowledge of the truths to be believed. Hence he satisfies the precept who devoutly hears Mass, adores the Crucifix, prays, makes the sign of the cross, and receives the sacraments.”
d) Every Christian is moreover bound to treasure the precious gift of faith and to increase it to the best of his ability. Col. I, 10: “[We cease not to pray for you] that you may walk worthy of God, in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God.”10
10 Cfr. 1 Pet. II, 2; 2 Pet. III, 18.—St. Augustine, Epistolae, 120 (al. 222), n. 2: “May you also behold by the light of reason those things which you hold by the firmness of faith.”—IDEM, ibid., n. 3: “Far be it that God should hate in us that in which He created us more excellent than the other animals. Far be it, I say, that we should believe for this reason, lest we receive or seek a reason; for we could not even believe unless we had rational souls.” (Migne, P. L., XXXIII, 453).
“It appears to me a sign of carelessness,” says St. Anselm of Canterbury, “if, having been confirmed in the faith, we do not take pains to understand what we believe.”11 And St. Thomas Aquinas writes: “When a man is willing to believe, he loves the truth, meditates upon it, and takes to heart whatever reasons he can find in support thereof, and with regard to this, human reason does not exclude the merit of faith, but is a sign of greater merit.”12
12 Summa Theol., 2a 2ae, qu. 2, art. 10: “For when a man has a ready will to believe, he loves the truth believed, reflects upon it, and embraces it if he can find any reasons for doing so; and in this respect human reason does not exclude the merit of faith, but is a sign of greater merit.”
The most effective means of confirming the faith are prayer, explicit acts of belief, devout meditation on the truths necessary for salvation, regular and attentive hearing of sermons and instructions, courageous public profession of the faith when called for, and especially, living up to its requirements.13
13 Matt. X, 32 sq.; Mark IX, 23; Luke VIII, 15; XVII, 5; John VII, 17; VIII, 47; 1 Tim. I, 19; III, 9.
The most dangerous enemies of the faith are vainglory, greed, and impurity. Therefore every Catholic should guard against concupiscence of the eyes as well as of the flesh, and against pride of life, so that he may preserve the grace of God, and with it, the virtue of faith.14
14 Matt. XIII, 22; Luke VIII, 14; XIV, 16–20; John V, 44; XII, 42 sq.; 1 Tim. VI, 10.
e) Another duty incumbent upon every Christian is to prove his faith by deeds, i. e., to live according to the truths which he believes. Faith must grow into hope and charity and bring forth good works. If it is not effective through charity, it cannot exert its innate power. To acquire a living faith and make it the load-star of life is the first duty of every Christian.15
15 Matt. VII, 21; XIII, 23; John VI, 29; Rom. II, 13; IV, 5; Gal. V, 6; Jas. II, 14–20.—Conc. Trident., Sess. VI, c. 7, can. 13.—St. Augustine, Tr. in Ioan., 29, n. 6: “If you believe in Him (John VI, 29), you believe Him; but not everyone who believes Him immediately believes in Him. For the demons also believed Him, and did not believe in Him. Again, we can also say of His apostles: we believe Paul, but we do not believe in Paul; we believe Peter, but we do not believe in Peter.... What, then, is it to believe in God? By believing to love, by believing to cherish, by believing to go into Him and to be incorporated into His members. This is the faith which God requires of us.” (Migne, P. L., XXXV, 1631).—IDEM, Enarr. in Ps., 77, n. 8: “To believe in God ... is surely more than to believe God. For often any man whatsoever ought to be believed, although he ought not to be believed in. This, then, is to believe in God: by believing to adhere to God who works good, in order to cooperate well.” (P. L., XXXVI, 988).—IDEM, ibid., 130, n. 1: “This is to believe in Christ: to love Christ, not as the demons believed but did not love.... But let us so believe that we believe in Him while loving Him.” (P. L., XXXVII, 1704).—IDEM, Sermon., 144 (al. 61, de Verbis Domini), n. 2: “It makes a great difference whether one believes Christ Himself and whether one believes in Christ. For even the demons believed Him to be Christ, yet the demons did not believe in Christ. For he believes in Christ who both hopes in Christ and loves Christ. For if he has faith without hope and without love, he believes that He is Christ, but does not believe in Christ. Therefore, Christ comes into him who believes in Christ, by believing in Christ; and he is in a certain way united with Him and is made a member in His body. This cannot be done unless hope and charity are also added.” (P. L., XXXVII, 788).—Pseudo-Augustine, Append. Serm. de Symbolo (al. 881, de Tempore), c. 1 (P. L., XL, 1191).
A Protestant writer asserts that the distinction between credere Deo, credere Deum, and credere in Deum is of Hussite origin.16 This is not true. St. Augustine employs the distinction, and it was developed by Walafrid Strabo,17 Peter Lombard,18 St. Thomas Aquinas,19 and other Scholastic authors. Basing his teaching upon that of the “Master of the Sentences,” John Herolt, O.P., who died in 1468, explains: “There is a difference between the three expressions: Credere Deo means to believe that whatever God says is true. . . . Credere Deum means to believe that He is truly God. . . . Credere in Deum means to believe in Him, to love Him, and to seek to become united with Him by means of good works.”20 Luther in his commentary on St. Paul’s Epistle to the Romans, cites the distinction here explained and ascribes it, not to Hus or the Bohemian Brethren, but to Peter Lombard.21
16 Cfr. F. Fricker, Luthers kleiner Katechismus, Göttingen 1898, p. 183.
17 Glossa Ordinaria in Epist. ad Rom., IV, 5 (Migne, P. L., CXIV, 482).
18 Sent., III, dist. 23, n. 4 (P. L., CXCII, 805).
19 Summa Theol., 2a 2ae, qu. 2, art. 2.
20 See N. Paulus in the Zeitschrift für kath. Theologie, Innsbruck, 1902, p. 427.
21 Cfr. H. Denifle, O.P., Luther und Luthertum, Vol. I, 2nd ed., pp. 855 sqq.; A. M. Weiss, O.P., Apologie des Christentums, Vol. III, 4th ed., Part 2, pp. 1109 sqq.
READINGS.—A. Fischer, De Salute Infidelium, Essen 1886, pp. 11 sqq.—F. Schmid, Die ausserordentlichen Heilswege für die gefallene Menschheit, Brixen 1899.—W. Liese, Der heilsnotwendige Glaube, Freiburg 1902.—R. M. Martin, De Necessitate Credendi et Credendorum, Paderborn 1906, pp. 91 sqq.—Chr. Pesch, S.J., Theologische Zeitfragen, 5th Series, Freiburg 1908, pp. 3 sqq.—J. B. Ferreres, S.J., Comp. Theol. Mor., Vol. I, 9th ed., pp. 177 sqq., Barcelona 1918.—H. Noldin, S.J., Summa Theol. Mor., Vol. II, 11th ed., pp. 4 sqq., Innsbruck 1914.