§ 2. On the Necessity of Faith as Regards the External Act

We ought also to profess faith externally, according to the words of Christ the Lord (Luke 9:26): He that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty; and of Paul (Rom. 10:10): With the heart one believes unto justice, but with the mouth confession is made unto salvation. There is added the reason that the Church ought to know its faithful.

This precept is at once affirmative and negative.

428. PRINCIPLES. I. The precept of professing faith, insofar as it is affirmative, obliges, in certain circumstances, either by divine right or by ecclesiastical right.

1. By divine (or natural) right there is given an obligation of professing faith externally in a twofold case, "namely, when, through omission of profession, either the honor owed to God or usefulness to be bestowed upon neighbor would be taken away privatively or contrariwise."

We said: a) privatively, as if a great honor toward God or usefulness redounding to one's neighbor would therefore cease; b) contrariwise, as if otherwise God would be affected with injury, or one's neighbor with a grave evil, for example, if the conversion or perversion of others, contempt of religion, scandal, etc., depended upon it. For then the act of virtue seems prescribed when it is necessary for the end of the precept; and this occurs here, because the end of the precept is charity (II, 10).

Hence, "if heretics trample images and afflict the faith with other injuries, a Catholic is bound to protect it by his confession, if indeed he prudently hopes for profit from this." But otherwise, if the honor of God and the usefulness of neighbor counsel prudent dissimulation (II, 11).

2. By ecclesiastical right some are bound to emit the profession of faith alone, others the profession of faith together with the oath against modernism.

To THE PROFESSION OF FAITH ALONE are bound, besides those to be baptized (who namely are bound through sponsors, if they are infants), and more probably personally, not through a proxy: a) Primates, Archbishops, and Bishops, in the first provincial synod at which they are present (Trent, Sess. 25, de Ref.);³ b) all beneficed clerics who by right are present at the diocesan synod, the first time (ibid.); c) all prelates of religious institutes; likewise all to be promoted as doctors, masters, regents, and professors, where the decree of Pius IV on this matter is in force;⁴ d) heretics returning to the Church, who are bound both to abjure heresy and to emit an express profession of faith before witnesses, as is commonly done, and reason counsels, and right confirms. Cf. n. 1833.

To THE PROFESSION OF FAITH TOGETHER WITH THE OATH AGAINST MODERNISM are bound: a) those to be ordained to major orders, at least before the Subdiaconate; b) priests, before they are given the faculty of hearing confessions or preaching (especially solemnly during Lent), but not as often as the faculty is prolonged; c) pastors (also succursalists), canons, beneficed clerics, without delay before entering into possession of the benefice (the profession of faith is to be renewed when they are transferred to another benefice); d) all officials of episcopal Curias, tribunals, Roman Congregations; e) readers of theology and philosophy in Seminaries of secular clerics and in Colleges of religious, annually before beginning lectures; f) moderators of religious before they enter upon office. Cf. the Motu proprio Sacrorum Antistitum, September 1, 1910; declaration of the S. C. Consist., September 25, October 25, December 17, 1910; February 10, 1911; Vermeersch, Period., V, p. 197, 229, 252, 271; Hilling, die Reform. des Papst. Pius X, I, p. 184.

Note. 1. The obligation of itself is grave. Yet it primarily affects Superiors, who ought to call subjects to professing. 2. The internal assent is diverse for diverse points: it is the assent of faith in the profession of faith; it is assent of a diverse grade of certitude, according to the points assigned in the oath, as is established from the various expressions accompanying the several parts, for example I admit, I acknowledge, I hold, with firm faith I believe, I altogether reject, I hold as certain, etc. 3. The mode of emitting it is that the oath, in writings indeed to be preserved, be given to the respective Superior, namely according to the various title by which one ought to profess. Thus, for example, moderators and readers of religious, as such, ought to profess before the moderator either immediate or major; those to be ordained, even exempt religious, before the Bishop or Vicar general, who previously has himself made the profession of faith. In particular cases, for a just cause, some priest, whether secular or regular, constituted in some dignity or office, can be delegated to receive the profession. 4. An exception has been made in Germany only for those who are Doctors in public Universities of the State, so that, from the benign interpretation of the Pontiff, they use their right by not emitting the oath. 5. There must be denounced to the Holy Office not only those who have violated the oath, but also those who have refused to subscribe to it.

429. II. The precept of professing faith, insofar as it is negative, prohibits: denying the true faith, professing a false faith, or simulating it. It prohibits these three things even if they were done externally (II, 12).

1. Denying the true faith. For the Apostle says (2 Tim. 2:12): If we shall deny him, he also will deny us. - Whence the Church always punished with most grave penalties those who had denied the faith in persecutions. For exterior denial of faith is a lie harmful to one's neighbor and most injurious to the truth of God.

2. Professing a false faith. For this is manifestly to renounce the true faith.

Hence, he sins gravely against faith who, even when questioned by a private person about his religion, replies that he is a Turk, or a Jew, or a Gentile; for this is just as if he denied himself to be Christian. But it would not be mortal nor against faith if someone denied that he was a priest, a religious, or that he had been present at the sacrifice of the Mass (Piscetta, II, p. 22).

3. Simulating a false faith; for it matters very little whether someone lies by word or by deed. Hence Benedict XIV, in the year 1742, declared that it was not licit for Chinese Christians to exhibit external signs of adoration to an idol, although the intention were directed to a cross hidden under the garment (Scavini, l. 2, n. 820, 4; Zitelli, App. Jur. eccl., l. II, App.).

430. Questions. QUAER. 1. Whether it is licit to HIDE faith, or to dissimulate it?

Resp. 1. When the precept of confessing it externally urges, it is not licit, as we said above (n. 428, 1).

Hence deservedly, as being too general, the 18th proposition was condemned by Innocent XI: "If someone is interrogated by public power, I counsel ingenuously confessing faith as glorious to God and to faith; I do not condemn keeping silent as sinful per se." Cf. Viva, P. II, on this proposition.

2. When the precept does not urge, it is licit, for a just cause, to hide faith, or to cover the truth by words or other signs ambiguous and indifferent.

Hence, one interrogated about faith outside the order of law can keep silence, or respond obscurely. "For generally it is not true that one interrogated (even by public authority) is bound positively to profess faith, except when this is necessary lest he seem to those present to have denied faith" (II, 13, 2). Much more will someone be able to refuse a response to those who ask from curiosity, unless, having been asked about the faith in hatred of religion, he would seem to those present to deny the true religion.

Note. He who flees in time of persecution is not considered to hide his faith. Cf. Matt. 10:23. Yet pastors of souls are bound not to abandon their sheep (II, 14).

QUAER. 2. Whether it is licit to use the SIGNS or GARMENTS of unbelievers?

Resp. 1. If the garments or signs are proper to that region, even if the whole region is unbelieving, it is licit; for these, of themselves, are not referred to religion. - 2. If they are religious garments or signs, one must distinguish: either they are common, and then it is licit to use them, provided a grave cause underlies it; or they are ceremonial and indicate profession of religion, and then it is not licit except from a most grave cause (Piscetta, II, p. 23). - 3. But if these garments or signs, from their own nature or from use, are solely protestative of a false religion (as would be the equipment and garments whose use is in sacrifices, or certain signs of the Masonic sect), it is in no way licit, unless necessity makes every religious signification absent, for example in a fire.

QUAER. 3. Whether Catholics, in the intercourse of COMMON and PUBLIC LIFE, are bound positively to profess faith?

Resp. Affirmatively; because also in the order of earthly things, all things must be directed to the highest good as to the ultimate end. Besides, all human actions, at least in the concrete, either agree or disagree with natural and divine right, and therefore are subject to the judgment and jurisdiction of the Church. Yet it suffices if, through an exercised act, in civil life Catholics profess faith and exercise external acts when they ought to be exercised (Mausbach, Kath. Mor., s. 365).

Hence: 1. Catholics, individually or associated, ought to acknowledge the rights of the Church's authority in controversies and social causes, for example concerning hours of work, the manner of wages, voluntary cessation of labor, etc. 2. Societies which primarily and principally pursue the temporal good of one or another order of civil life (such as associations for cultivating letters and arts, for promoting the temporal lot of workers, for sustaining political parties), on account of mixed questions which cannot fail to occur for Catholics, ought of themselves to be confessional. Yet societies of this kind that are interconfessional are tolerated where a just cause counsels it, as would be a great inconvenience to be avoided, provided that suitable cautions are applied for avoiding the dangers to faith and religion to which Catholic men are necessarily exposed in such groups. - 3. The mode by which confessional Catholic and non-Catholic societies can labor together for the common good is to be preferred here: with distinction remaining and special caution being applied, they should rather be joined to one another by an exterior league. Cf. Letter of Leo XIII, May 1892; Letters Graves de Communi (A. S. S., 33, p. 385); Letter of Pius X to the Sillonists, November 22, 1909 and August 25, 1910; Encyclical Letter Singulari quadam caritate, September 24, 1912. Cf. also Mausbach, die Kath. Moral., p. 2, c. 9 and 10; Ami du Clerge, 1913, Les cath. et les oeuvres non confessionnelles; Hiptmair, in the periodical Linz. Quart. Schr., 1914, article Kirchl. Zeitlaufe.

431. From the things said, you will resolve:

A. CONCERNING THE HIDING OF FAITH:

1. "When you are not asked about faith, often it is better, for the honor of God and the usefulness of neighbor, to cover faith than to confess it: as if, hidden among heretics, you do more good; or if from confession more evil would follow, for example the exasperation of a tyrant, danger of defection if you were tortured."

2. "To redeem with money, lest an inquiry be made concerning your faith, is licit; and often it is a great virtue of discretion to preserve life for the glory of God, and to cover faith by licit modes."

3. "Likewise a licit mode is, when a Catholic passes through heretical places, and grave danger threatens him (of life, for example, or of goods), for dissimulating faith, to eat meats on a prohibited day, because the precept of the Church does not oblige under such danger" (II, 14, 15). Cf. nevertheless n. 154, 3.

432. B. CONCERNING COMMUNICATION WITH NON-CATHOLICS.

Things to be noted beforehand: a) The discussion concerns communication in the exercise of divine worship or in those acts of civil life which are consecrated by religion, as, for example, in the celebration of marriage, in funeral rites.

b) This communication can be active, namely when a Catholic is present at the sacred rites of non-Catholics; or passive, namely when non-Catholics, with Catholics consenting, are present at their sacred rites.

c) Again, it can be public or private. It is public if a Catholic is present at sacred rites which a group of non-Catholics celebrates as a group: for example, at sacred rites which take place in a non-Catholics' temple. It is private if he is participant in a sacred thing which is done by a non-Catholic as a private man, not as a minister of a sect; as if, for example, you recite the Lord's prayer with a non-Catholic.

433. Therefore in particular:

I. CONCERNING ACTIVE COMMUNICATION.

1. To hear sermons of heretics generally is not held as a sign of profession of faith; although from these, if there is scandal, danger, or special prohibition, one must certainly abstain. Thus Paul V (Brief, September 16, 1606) forbade the English to obey a law prescribing this (II, 16, 13).

2. To conduct a funeral as far as the doors of the temple or cemetery is considered a civil courtesy. But regularly it is not licit to be present at the religious ceremonies, because ordinarily it has the character of communication in sacred rites, or presents the appearance of it. Except if, from the circumstances of place, time, etc., something else is signified (II, 16; Gury-Cretoni, I, p. 555).

3. To stand by at the celebration of nuptials, for example as a maid of honor, is for the most part assessed as a testimony of respect toward the spouses, without the heretical rites therefore being approved. Moreover, a Catholic who, with contempt of the laws of the Church, contracts nuptials before a minister of a non-Catholic religion incurs excommunication, and no Catholic can approve this by his presence. Indeed parents and those more closely joined by blood are generally bound positively to disapprove this (Kon., 254, 2). Cf. n. 1314.

4. A servant can, after the example of Naaman the Syrian (4 Kings 19), carry his master by carriage to heretical temples, or accompany this man's daughter or wife to them for the sake of guardianship, yet so that he does not participate in the heretical rites; likewise he can carry infants to be baptized and support them on his arm while they are baptized by a heretical preacher. For all these things pertain to service, and attest no partnership of worship (II, 16, 12).

5. He who receives supper or sacred communion from heretical ministers, or from schismatic priests, even in paschal time or in danger of death; or absolution, except in the article or danger of death; or baptism, unless any other Catholic baptizer whatsoever is lacking; or contracts marriage religiously before them, is guilty of mortal sin against faith (II, 16, 14).

6. Those who, for the sake of a religious rite, sing hymns in the temples of heretics, play organs, respond to the minister, plainly become participants of worship, and therefore in some way betray the faith. - Those who build, restore, or sweep temples do not always seem to enter into partnership of religion; but they provide a certain work, from which one must abstain, especially in a Catholic region, unless a most grave cause urges (Kenrick, tr. 13, n. 37; A. S. S., vol. 11, p. 174). Cf. n. 523, 2.

7. It is not licit for schoolmasters to teach boys Protestant hymns, or a heretical catechism, or to use a Protestant version of Sacred Scripture, although parents or rectors of schools demand it (Kenrick, tr. 13, n. 38).

8. It is not licit to go to musical concerts of heretics, if by occasion of the place the concerts put on the notion of worship, or if the profits from these redound to the usefulness of heresy, or otherwise favor heresy (ibid., n. 39).

9. To bend the knees with heretics praying (whether publicly or privately, but not formally) does not seem to be denial of faith; for it is understood to be done for the sake of civility, provided that it be done only occasionally. - But a custom in these matters is altogether to be disapproved, as favoring heresy and full of danger. Therefore it is in no way to be permitted to servants whom masters are accustomed to urge to this. Resolve the same concerning a servant who would be ordered to read Protestant bibles to a master becoming blind, or ill (Kon., n. 254, 5).

II. CONCERNING PASSIVE COMMUNICATION.

This can take place in a twofold mode: merely passively or negatively, or actively or positively, when non-Catholics positively do or contribute something.

1. Negative communication is permitted; for example, a non-Catholic can be admitted to hearing Catholic sermons, to assisting at the sacrifice of the Holy Mass, to participating by his presence alone in ecclesiastical ceremonies.

2. But positive communication is interdicted according to the things said above, because it easily falls back into illicit communication, and, where it is formal, becomes a sign of the unity of two religious confessions.

3. Thus are understood several decisions of the Sacred Roman Congregations concerning the invitation of non-Catholics into choir, the bestowal of the peace, of ashes, of candles, admission to carrying torches and lights, kissing the instrument of peace, carrying the body at funerals or holding the cloth, and even singing separately and not without scandal in the musical choir.

4. It is licit to invite non-Catholics to play the organ.

5. As regards admitting Protestant or schismatic girls into Catholic houses of education, several decrees exist, especially for houses situated in Italy, and prescriptions are given for the Superioresses of the same Institutes. Cf. Ami du Clerge, 1908, p. 445; Monit. eccl., X, 86; XI, 434.

CERTAIN RESPONSES OF THE SACRED CONGREGATIONS.

1. To the doubt: Whether it is licit for Catholics to go to the temples of heretics, the Sacred Congregation of the Holy Office, on January 14, 1718, responded: "It is licit, if they go for the sake of mere curiosity, without any communication in sacred rites, in which such going is commonly held for an act protestative of a false religion; since, just as to go to profane buildings, so also to the temples of heretics, is an act indifferent per se, which becomes evil only from a depraved end or from circumstances."

2. The same Sacred CONGREGATION, on May 10, 1770, decreed: "It is regularly not licit for Catholics to be present at sermons, baptisms, and marriages of heretics or schismatics." To undertake also the office of sponsor in the baptism of heretics is strictly prohibited by the same decree (cf. Intr. Card. Vicar, July 7, 1878, apud Gury-Cretoni, I, p. 554; Lehmkuhl, I, 816).

3. The Sacred Congregation DE PROPAGANDA FIDE, having been asked in the year 1674: Whether Catholic missionaries, asked by schismatics, can preach in their churches, responded: "Either they are invited to the effect that Catholic truth be preached there indefinitely, and even against the errors of the same schismatics, and affirmatively; or only that a discourse be made concerning virtues and vices which commonly ought to be exercised and avoided both by Catholics and by schismatics, and negatively." Scavini, II, n. 911, 14).

4. The Congregation of the HOLY OFFICE, having been asked: "Whether it is licit for nuns having care of the sick in a hospice to call a heretical minister, who for the sake of religion would be sought by a sick heretic; likewise, whether this would be licit for a Catholic in whose house a heretic was sick?" responded on March 15, 1848: According to the things set forth, it is not licit; let them have themselves passively.¹ This response was renewed by the same Sacred Congregation on February 5, 1872, and on December 14, 1898 (N. R. Th., 31, p. 402). - Yet otherwise, as is clear, if, when the sick person asks, greater evils would threaten from the denial, for example, desperation, outcries against the Church, blasphemies, scandal of others, etc. Then the little minister could licitly be called, so that he may visit the sick person (Scavini, l. c., 8; Kon., 313, 3; Monit. eccl., IX and X).

N. B. See other things at n. 447 seqq., where concerning dangers of faith, and n. 523, where concerning cooperation, and apud Lehmkuhl, I, n. 809; Villada, Cas. consc., II, 52.