The Affirmative Commandment of External Profession of Faith

The Commandment of External Profession of Faith.—The third commandment of faith (mentioned in 918) has been considered so far in its negative aspect—that is, as a prohibition against the denial of truth or the profession of error. It remains to consider it in its affirmative aspect—that is, as a precept of profession of faith or of denial of error.

The ways of making profession of faith are various: (a) It is made implicitly, if one performs acts that suppose faith; explicitly, if one declares in words one’s internal belief. Thus, a Catholic professes his faith implicitly by observing the precepts of the Church; explicitly, by reciting before others an act of faith or the Creed.

(b) The declaration of one’s faith in words is made in ordinary ways, if one affirms it to others, privately or publicly, or if one teaches it or defends it in debate; it is made solemnly, if it is recited according to a prescribed form as a ceremony. Thus, a Catholic who answers to a questioner that he is a Catholic, or who explains the truths of faith to an inquirer, or who replies to the objections of an unbeliever, makes an ordinary profession of faith; one who reads before the bishop or other designated authority a formula prescribed by the Church, makes solemn profession of faith. The solemn profession of faith is usually made before the altar, on which candles are lighted; and he who makes profession of faith kneels before the authority who receives it. Sometimes witnesses are present and the profession is signed.

(c) The solemn profession of faith is sometimes an abjuration (i.e., a declaration of one’s adherence to the faith of the Church and a recantation of previous errors); sometimes it is a declaration or oath that one rejects errors or accepts truths. Thus, converts before reception into the Church abjure the errors they formerly held; officials in the Church before assuming authority make a profession of faith in which they reprobate Modernism and express their belief in the Creed and the teachings of the Church.

The existence of a divine precept of profession of faith is proved from revelation and intrinsic reasons, as follows:

(a) “If thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him up from the dead, thou shalt be saved. For with the heart we believe unto justice, but with the mouth confession is made unto salvation” (Rom., x. 9, 10). This precept obliges under grave sin, since it is required for salvation.

(b) The first reason for external profession of faith is the honor of God; for it is a mark of disrespect to God to be ashamed or afraid to acknowledge oneself as a believer in His Word or a witness to its truth, on account of what others may think or say or do.

(c) A second reason for the external profession of faith is one’s own good. It is well known that faith is strengthened by external acts, and that it grows weak and decays among Catholics who have no priests or churches or means of practising their faith.

(d) A third reason for profession of faith is the good of others, for the confession of faith is an encouragement to those who are strong in faith, an example to those whose faith is weak, and a light to those who have not the faith.

The divine precept of profession of faith, since it is affirmative, does not call for fulfillment at every moment. It obliges only at those times when the honor of God, the Revealer of Truth, or the needs of our neighbor, who is called to the truth, demand that one declare externally one’s internal belief. (a) The honor of God demands a confession of faith, when a refusal to give it signifies that one does not accept the truths revealed by God, that revelation contains error, etc. (b) The needs of our neighbor demand a confession of faith, when a refusal to give it will prevent another from embracing the faith, or will cause him to lose it or give up its practices, etc.

The honor of God or the good of the neighbor calls for an external profession of faith at the following times: (a) when a person is joining the Church or returning to it, for the Church is a visible society and membership in it should be visible; (b) when a Catholic is interrogated about his faith, for here the honor of God and the good of others require that he be not ashamed of Christ or His Words (Luke, ix. 26), and that he should cause his light to shine before men (Matt., v. 16); (c) when a Catholic is in the company of others who are ridiculing or calumniating the faith, and a protest is looked for from him on account of his authority, knowledge, etc.

The profession of faith made by one who is joining the Church must be external, but the same publicity is not necessary for every case.

(a) Secret profession of faith is made when the reception of a convert is known only to himself and the priest who received him. This is permitted only in grave necessity, when the spiritual good of the convert requires it, and no injury is done to the honor of God or the Welfare of the neighbor. Example: Titus is dying and wishes to be baptized, but for an important reason he is unwilling to have the fact of his conversion disclosed. Father Balbus, therefore, baptizes without witnesses.

(b) Private profession of faith is made when the reception of a convert is made before the priest and two witnesses, but the fact of the conversion is not made known to others on account of circumstances. This is permitted only for a short time and for serious reasons (see 932, 993), as the task of concealing one’s faith for a long time is most difficult and is dangerous to faith itself. Example: Caius is a pagan who wishes to become a Catholic, but is kept back on account of dangers from his fellow-pagans, who will persecute him as an apostate. He, therefore, asks to be received as a secret Christian, with liberty to profess no religion externally. This may be permitted for a time, until Caius can move to some other place, but it cannot be permitted permanently.

(c) Public profession of faith is made when the reception of a convert is made before the priest and two witnesses, and the convert thereafter makes it known that he is a Catholic by attending Mass, receiving the Sacraments, etc. This kind of profession of faith is ordinarily required, but there is no law making it necessary for a convert to publish the news of his conversion.

A difficult case occurs when one who wishes to become a convert is unable to make public profession of Catholicity without suffering very great detriment, and is unable to make private profession without continuing in external practices of the non-Catholic religion. An example of this would be a non-Catholic girl who is threatened with destitution by her parents if she becomes a Catholic openly, and who knows that she will be forced to go to church with them if she becomes a Catholic privately. There are three courses in such a case: (a) public profession of Catholicism at once could be advised if the party showed signs of a special divine call and of a heroism equal to the difficulties the public profession would entail; (b) private profession of Catholicism could be tolerated for a time, if the party was of such age and circumstances as to appear able to cope successfully with the temptations and perplexities that beset this course; (c) delay of Baptism until things take a better turn would be the most prudent plan, if the deprivation of spiritual advantages would in the long run prove a lesser evil than the inconveniences of public or private profession of Catholicism.

Examination about one’s religious status refers either to one’s faith, or to something not necessarily connected with faith. (a) When a person is examined about his faith (e.g., whether he is a Catholic, whether he believes in the doctrine of the Real Presence, or in Papal Infallibility), profession of faith is obligatory, if its omission is equivalent to denial. (b) When he is examined about something not necessarily connected with faith, denial or concealment of the truth would not be denial of faith, and concealment might be lawful, if the question were unfair. Evasion would be sinful, if the denial or concealment contained a lie or caused scandal. Examples: If a missionary in England or Ireland in the sixteenth century had refused to admit that he was a priest or religious, or a layman had refused to confess that he had harbored a priest in his house or had assisted at Mass, these denials would not necessarily contain a denial of the faith.

Examination about one’s faith is made either by a private person or by public authority.

(a) When a person is questioned about his religious belief by a private person, he is not bound by reason of the question itself to make a profession of his faith, for a private person has no authority to call upon one in the capacity of a solemn and public witness; but he is bound to make a profession of faith by reason of circumstances, if the honor of God or the good of his neighbor requires that he declare his belief. Examples: Titius is known as a very iniquisitive and meddlesome character, who is continually asking others about their personal affairs and putting silly questions. Wherefore, those who know him are accustomed to pay no attention to his questions, or to tell him to mind his business, or to give him some humorous reply. One day Titius asked Balbus, whom he knew very well to be a Catholic: “What is your religion?” Balbus retorted: “What is yours?” and left him. Caius is studying Christianity with a view to embracing it, and asks Sempronius’ opinion on miracles. Sempronius, fearing the ridicule of some others present if he admits belief in miracles, says that he knows nothing about that subject. Balbus had a right to deny an answer to his questioner; but Sempronius should have replied for the edification of Caius and the honor of God.

(b) When a person is questioned about his religious belief by public authority, his obligation to make a profession of faith is certain, if the questioner has the right according to law to ask the question, and if it is made to one individually and out of hatred of the faith; for to this case apply the words of Christ: “You shall be brought before governors and kings for My sake, for a testimony to them and to the Gentiles” (Matt., x. 18).

In the following cases, one is not bound to confession of faith on account of the public authority that puts the question, although one may be bound on account of the circumstances:

(a) When the question is not put to an individual, but to a whole community, by a law which requires them in time of persecution to deliver themselves up as Christians or Catholics, there is no obligation to comply with this law, since it is unjust, and neither the honor of God nor the good of others requires one to make the profession of faith it demands (see 377, 552).

(b) When the question is put to an individual by one in authority but contrary to the law of the land, there is no obligation to answer. Thus, if according to civil law the magistrates have no right to examine about matters of conscience and one of them should nevertheless do so, the party questioned could treat the question as out of order and deny any answer.

(c) When the question is made according to law, but does not proceed from hatred of the faith, one is not obliged positively to profess one’s faith, unless the omission would seem to those present to be a denial of faith. Thus, a person might remain silent, or say that he did not wish to answer, that he did not wish to say what his belief was, etc., and in the circumstances it would seem that he would not be denying his faith, but merely for some reason refusing to discuss it when he thought there was no necessity.

The third case mentioned above (see 991), in which one is obliged to profess one’s faith publicly, is when the faith is. being attacked in one’s presence. The honor of God and the good of the neighbor then require one to speak out. (a) Thus, if the doctrines of the faith are being blasphemed or ridiculed, one should defend them, if one is able. Otherwise, one should protest or leave the company, if this will be advantageous to religion. (b) If sacred things are being profaned, one should resist physically, if one is able to prevent what is going on.

Debates on religion between Catholics and non-Catholics are not in themselves wrong, but as a rule they are useless and inexpedient.

(a) That such debates are not essentially wrong, is clear from the fact that a suitable defender of the faith is able by argumentation to show the misconceptions that are entertained about the faith and the fallacious objections that are made against it. This is honorable to God and profitable to the neighbor: “Saul confounded the Jews that dwelt at Damascus, affirming that this is the Christ .... He spoke also to the Gentiles and disputed with the Greeks” (Acts, ix. 22, 29).

(b) That controversy is generally unprofitable is a matter of experience. Religious debates often lead to bitterness, and seldom effect conversions. There is, moreover, an ever-present danger that the sophistry or eloquence of an adversary may give him the appearance of victory to the discredit of the faith, for even a foolish person can raise difficulties which only a wise man can answer.

Consequently the rule governing religious disputations is that they should be avoided, unless ecclesiastical authority deems them useful at times. (a) If no provocation is offered, or if no good seems likely to result from a debate, it should be avoided. (b) If one is attacked and it seems that the honor of God and the good of souls will be served by a debate, then capable and prudent speakers are permitted by the Church to defend the faith, provided permission is secured from the Holy See, or, in case of urgency, from the local Ordinary (Canon 1325, Sec.3). The prescriptions of this Canon were reaffirmed recently by the Holy Office and applied especially to “ecumenical” conventions convoked to promote church unity. Catholics, both lay and clerical, may in no way be present at such meetings without the previous consent of the Holy See (Holy Office, Monitum, June 5, 1948). See Appendix II.

The divine precept of profession of faith so far considered obliges on account of the virtue of faith itself, that is, on account of the external honor or service due to the Word of God. There is also a divine precept of profession of faith which obliges on account of other virtues that may require such a profession of faith to be made (e.g., on account of charity or justice). The omission of the profession of faith in these cases, however, is not a sin against faith, but against the other virtues, and should be confessed as such.

(a) Justice requires a profession of faith when, by reason of his office, a person has the duty of teaching others in the faith, for to teach the faith is to manifest one’s own belief in it. Hence, bishops and other pastors are obliged to preach: “Woe is unto me, if I preach not the Gospel” (I Cor., ix. 16); and their teaching is a manifestation of faith: “Having the same spirit of faith, as it is written: I believed, for which cause I have spoken; we also believe, and therefore we speak also” (II Cor., iv., 13).

(b) Charity requires a profession of faith when a person has not the office of teacher, but has a suitable opportunity to impart instruction to one who is in great ignorance about religion. For, as charity requires one to perform corporal works of mercy for the suffering and destitute, so it requires one to perform spiritual works of mercy for the spiritually indigent, such as to instruct the ignorant, to counsel the doubtful. Thus, a lay person who can prudently do so (the circumstances of time, place, person, etc., being duly considered), ought in charity to instruct in faith and morals the neglected children around him.

One is not bound to give instruction about matters of faith or morals when this would lead to more harm than good; but misrepresentation must be avoided.

(a) The purpose of instruction is to fulfill the will of God and to benefit others; therefore, if these ends are not obtained but rather defeated by an instruction, it should be omitted. The truth is always good in itself, but its communication may not be expedient on account of the recipient, who, being immature, may be harmed by the wrong impression he will receive, or who, being badly disposed, may use knowledge as a means to wrongdoing. Strong meat should not be given to infants (Heb., vi. 11-14); pearls should not be cast before swine (Matt., vii. 6). Examples: The mysteries of the faith (e.g., transubstantiation), should be explained with caution to those who are not well instructed, lest they be overwhelmed with the brightness and misunderstand. Difficult matters (such as predestination) or dangerous subjects (such as sex duties) should not be discussed indiscriminately with all kinds of persons. It is not right to instruct those who are in ignorance of their duty, if this is not absolutely necessary and one foresees that instruction will not prevent them from continuing in evil ways but will only add to their guilt. It is wrong to put the Bible into the hands of those who will use it for bad purposes.

(b) Misrepresentation or suppression is a lie, and in matters of doctrine a denial of faith; hence, it is never lawful. The rule to be followed, therefore, in teaching the faith is that one communicate the same doctrine to all, but according to the capacity of his hearers—to some in outline and to others more fully. This was the method of Christ, who “with many parables spoke to them the word, according as they were able to hear” (Mark, iv. 33).

The Church has the duty not only of keeping the faith untarnished among Catholics, but also of spreading it among non-Catholics, Protestants, Jews and infidels, as far as circumstances will allow. For God “Will have all men to be saved, and to come to the knowledge of the truth” (I Tim., ii. 4). Those, therefore, who assist missionary work for unbelievers at home or abroad, do a work thrice blest, for (a) it is a thanksgiving offering to God, testifying our appreciation of the gift of faith which we have received from Him, (b) it is a work of charity to ourselves, for by helping others to receive the faith we strengthen our own faith, and (c) it is an act of supreme mercy to those who are sitting in darkness and the shadow of death.

In addition to the divine precepts, there are also ecclesiastical laws prescribing profession of faith.

(a) Ecclesiastical precepts of profession of faith for various officials are contained in Canon 1406 and in the Sacrorum Antistitum of Pius X (September 1, 1910), and Canon 2403 decrees that those who contumaciously refuse to make the profession of faith of Canon 1406 may be deprived of their office. Converts to the faith who are received without absolute Baptism make an abjuration (Holy Office, July 20, 1859), and persons who have incurred excommunication on account of apostasy, heresy or schism are absolved in the external forum after juridical abjuration (Canon 2314).

(b) The purpose of these ecclesiastical laws is to prevent the acceptance of spiritual or temporal jurisdiction or authority in the Church, or the commission of teaching or the benefits of membership by those who are unbelievers. Hence, the purpose is grave, and the laws themselves are held to bind under grave sin.

(c) The persons bound by these ecclesiastical laws are both ecclesiastics and laymen, namely, those who are about to be received into or reconciled with the Church, and those who are about to be admitted to some dignity, order, office or function (such as candidates for the ranks of Cardinal, bishop, canon, parish priest, religious superior, professor, preacher, confessor, doctor, etc).

(d) The form of the profession of faith is the Tridentine or Pian given in the Bull of Pius IV, Injunctum Nobis, of November 13, 1564, with additions referring to the Vatican Council. The oath against Modernism prescribed in the Sacrorum Antistitum of Pius X, of September 1, 1910, is also obligatory.

(e) The times when these professions of faith must be made are at admission into the Church and at the reception or renewal of an office.

The affirmative precepts of profession of faith, divine and ecclesiastical, oblige only at the proper time and place, and therefore on other occasions one is not obliged to make profession of faith. (a) Hence, one may avoid a profession of faith by evading interrogation in time of persecution—for example, through the payment of money to be exempted from examination, or through flight. As these acts indicate that the person is unwilling to deny his faith, but has reasons for wishing to preserve his life or to avoid the danger of apostasy, they are not of themselves unlawful, and may be a duty. (b) One may omit a profession of faith by concealing one’s religion, when prudence calls for concealment rather than publication.

Flight in time of persecution is lawful or unlawful according to circumstances, since in itself it is something indifferent, being simply the act of moving from one place to another.

(a) Flight is unlawful, if one’s circumstances are such that one will do an injury to justice or charity by departure. Hence, a pastor would sin against justice if he fled in time of persecution, leaving his flock who stood in need of his presence: “The good shepherd giveth his life for his sheep. But the hireling and he that is not the shepherd, seeth the wolf coming, and leaveth the sheep and flieth” (John, x. 11, 12). Hence also, one who has no care of souls but whose presence is necessary to a persecuted community should prefer out of charity their spiritual good to his own bodily safety: “We ought to lay down our lives for the brethren” (I John, iii. 16).

(b) Flight is necessary, if one’s circumstances are such that one will do an injury to justice or charity by remaining. Hence, if a pastor’s life is necessary for his flock, while his absence can be supplied by others who will take his place, justice to his subjects requires that he save his life for their sake. Thus, for the good of souls St. Peter escaped from prison (Acts, xii. 17 sqq.); St. Paul fled from Damascus (Acts, ix. 24, 25); our Lord Himself hid when the Jews took up stones to cast at Him (John, viii. 59). Similarly, if a person is very fearful lest his courage may fail him if he is brought before the persecutors, charity to self requires that he take flight so as to escape the danger of apostasy.

(c) Flight is permissible, if there is no duty to remain and no duty to depart: “When they shall persecute you in this city, flee into another” (Matt., x. 23). Hence, if one’s presence is useful but not necessary in time of persecution, it is lawful for one to flee. Some authorities hold that the desertion of Jesus by the disciples during the Passion was not sinful flight.

To refuse to flee when flight is permissible, is usually not advisable, for this is dangerous for most persons. It would be advisable, however, if a person had strong and prudent confidence of his victory, had the right intention, and used the means to prepare himself for the struggle.

Concealment of one’s faith is lawful, if the requisite conditions are present.

(a) Thus, it is not lawful to conceal one’s faith at times when a profession of it is called for by divine or ecclesiastical law (see 991, 1003); at other times it is lawful. Example: Titus is travelling in a country where there are no Catholic churches, and where no one ever asks him about his religion. He never tells anyone what he is.

(b) It is not lawful to conceal one’s faith from a dishonest motive. Example: If Titus conceals his religion in order not to be unjustly discriminated against, his motive is good; but if he wishes to be taken for a non-Catholic, his motive is evil.

(c) It is not lawful to conceal one’s faith in a sinful way. Example: If the means of concealment employed by Titus imply deception or denial of the faith (such as lying about his origin and active participation in non-Catholic worship), he is guilty of sinful concealment. But, if the means employed are permissible (such as silence about himself, omission of grace before and after meals, eating meat on Fridays in virtue of dispensation, etc.), his method of concealment is not sinful.

Generally speaking, concealment of one’s religion is not advisable. (a) The reasons for concealment are often imaginary, rather than real. We see that Catholics who are not ashamed of their religion, or afraid to have it known that they practise it, are respected for their sincerity and conscientiousness even in bigoted regions, while on the contrary those who are apologetic or who do not live up to their religion are looked down on as cowards or hypocrites. (b) The means employed for concealment will cause endless doubts and scruples, for it is often difficult to decide what means are lawful and what unlawful.