Question VII: Concerning the Learned and Persons of Distinguished Condition

I. The learned in general.¹ - "Since illiterate and common men are very much led and fascinated by the example of the learned, it is of great interest that the learned lead a Christian life and be of good example. Therefore when men learned in literary studies approach the sacred tribunal, let the confessor hold these special things toward them: 1. According to their learning let him treat them and render them honor. - 2. Among the admonitions to be given to learned men, the chief one in our times is this: that they not despise the Catholic faith before profane science. Let every discipline have its praise, let talents be exercised, let arts and sciences be cultivated; yet how immensely true faith excels all these things! The doctrine of faith, as being from God, who does not know how to deceive or be deceived, lacks every error and every uncertainty; profane science, the offspring of human reason, is subject to many errors and uncertain hypotheses; by faith we obtain the fellowship of the sons of God in this age, and in the future we shall possess eternal life; profane science is confined by the narrow limits of this life, and without faith will profit nothing after death. Nor should it be grievous to us that revealed truths exceed our grasp; let us rather rejoice concerning their sublimity, so that besides the other faculties it is also permitted to us to enslave our intellect to God. Excellent are the things which Thomas a Kempis wrote concerning this matter in the golden little work De Imit. Christi, lib. 4, cap. 18, from which I excerpt some sentences:

¹ In this question we insert the admonitions of Fr. Aertnijs, Theol. Past., nn. 165-166 and nn. 163-164.

"God is able to operate more than man can understand... If you do not understand or grasp the things which are within you, how will you comprehend those which are above you?... Do not care, do not dispute with your thoughts, nor answer the doubts cast in by the devil; but believe the words of God, believe His saints and Prophets, and the wicked enemy will flee from you... For he does not tempt unbelievers and sinners, whom he already securely possesses; but faithful devout persons he tempts and vexes in various ways... Whatever you are not able to understand, securely commit to almighty God. God does not deceive; he is deceived who believes himself too much... Eternal and immense God, and of infinite power, does great and inscrutable things in heaven and on earth, nor is there investigation of His marvelous works. If such were the works of God that they could easily be grasped by human reason, they would not have to be called marvelous or ineffable." - 3. When opportunity is given, it profits to exhort learned Catholic men that they also fight for the Catholic Church, for instance in periodicals, and especially, if they are Deputies to legislative assemblies, by speeches and votes; besides, by joining themselves to Catholic associations, etc. - 4. Nevertheless let the confessor know that learned men of neglected conscience are not lacking, who are slaves of their passions and do not fear to keep silent about their grave sins. Wherefore the confessor, if he deservedly suspects his penitent to be guilty of sins which he does not confess, should not fear to question him, e.g., concerning readings, precepts of the Church, duties of state. - 5. It can happen that a man of this kind, however learned in profane disciplines, is ignorant in the doctrine of Religion, and does not know truths of the Faith which are necessary to know even by necessity of means. In that case, lest he suffuse the penitent with shame, let him use an indirect mode of instruction; for example, supposing those truths to be known to him and believed by him, let the confessor explicitly recall them, so that from this he may deduce the force and efficacy which they have for pursuing virtue and fleeing vices or for exciting contrition; besides, let him enjoin on the penitent as satisfaction prayers and the symbol of faith, which contain the dogmatic truths necessary to know."

II. Those wavering in Faith. - "As if for our time St. Hilary already long ago wrote: 'For there are many who, simulating faith, are not subject to faith, and rather constitute faith for themselves than receive it, being puffed up by the sense of human vanity, while they understand what they will, and are unwilling to understand what is true.' How many laymen cultivated in doctrine are found today who seem to be Catholics, but in reality do not have faith! Therefore it ought not seem wonderful if some among them are found who, from a human motive, do not fear to receive Easter Communion without faith in the presence of Christ.

"Since faith is the root of justification, it is manifest that those who are unbelieving concerning the truths of the Catholic faith or call them into doubt are not only unworthy of sacramental absolution but also incapable of it, unless they wish to come to their senses and elicit a true act of faith. But even then, if they have externally uttered heresy and have not been ignorant of the censure, they first need absolution from the excommunication contracted and specially reserved to the Pope.

"Moreover, concerning those fluctuating in faith or unbelieving in this way, attention must carefully be given to the sources of unbelief. The principal are: 1. defect of solid instruction in Religion; which defect in our age is for the most part to be imputed to parents, because they have committed their children to neutral schools, and have neglected Christian education, indeed have sown religious indifferentism in them by word and example. Due instruction must be procured for the ignorant of this kind by the living voice, books, etc. If they desire to be taught, perhaps they fluctuated inculpably; but if they refuse instruction, they are by no means immune from grave fault. - 2. Sensualism or materialism, by which worldly men gape only after pleasures of the senses, riches, and honors; whence there arises a hidden hatred of truth, which, as contrary to their depraved affections, is rendered hateful to them. Therefore, to lull the anxieties of conscience, they follow doubts against the faith, take complacence in the same, gladly hear and read whatever is opposed against the truths of faith, and although truth is solidly proposed to them, nevertheless suspend assent. - 3. Swollen pride, which they decorate with the specious title of emancipation of the human race or independence of human reason. Such persons, boasting themselves enlightened, wish to rise above the common people, and contemn whatever exceeds their grasp. Both these sources are accustomed to help each other. Not a few are also found who, from ostentation, from desire of persuading themselves of errors, utter unbelief, yet believe in heart.

"As regards remedies, the principal, lest I say the only one, is prayer. Then they are to be dissuaded from conversation with men who scatter doubts and errors, and from reading liberal books and periodicals. Disputation with them concerning the truths of faith is everywhere to be avoided, unless they sincerely desire to be taught; nor are books of controversies to be persuaded to them; for otherwise they continue to reason concerning faith, are strengthened in the opinion that one must arrive at faith by reasoning, and, what is worse, their vanity is nourished."²

² For their instruction and confirmation in Faith, among other works the following deserve to be commended, for cultivated persons: Van Gestel, Het geloof van den christen; Famulus, Heeft God werkelijk tot de menschen gesproken?; Dekkers, Roomsch-Katholieke Godsdienstleer (Dogmatics - Morals - Doctrine of Grace); Apologie; Laforet, Les dogmes catholiques; Aug. Nicolas, Etudes philosophiques sur le christianisme; Deschamps, Demonstration catholique; De Segur, Opuscules; Hugueny, Critique et catholique; Verelst, Apologetique (Dutch translation), Dogmatique, Morale; Hettinger, Apologetik (French translation); Wilmers, Lehrbuch der Religion (Dutch and French translation); Mausbach, Religion, Christenthum und Kirche; Die Katholische Moral und ihre Gegner.

III. Great persons and the rich. - "To hear the confessions of great persons and the rich is certainly a most salutary work, not only on account of their own salvation, but also because their good or evil example has much weight. But at the same time it is a most difficult work, both because of the external condition of their life, account of which must be had, and because of the peculiar allurements of temptations to which they are accustomed to be subject. For they are subject to pride, which renders them little docile to the admonitions of priests; they have peace in their substance, namely they adhere to their riches, by whose help they strive to create for themselves an earthly paradise, and they have little care of acquiring eternal beatitude; therefore they abhor the troublesome precepts of the Christian life; whence it is no wonder that today among great persons and the rich many are hostile to Liberalism and indifferent toward Religion. Hence it is difficult to moderate penitents of this kind in the narrow way which leads to life, namely eternal life. Nevertheless this difficulty ought not frighten away the confessor, but sharpen his zeal, so that with fitting discretion, industry, kindness, and fortitude, he may transfer penitents of this kind from a worldly life to a Christian life, lest they be gathered into the number of those to whom Christ threatened: Woe to you, rich!"

Moreover in treating great persons and the rich the confessor must use common principles and rules; for what God commanded the princes of the Jewish people also befits the judges of the Christian people in the sacred tribunal of Penance: "There will be no distance of persons; thus you shall hear the small as the great; nor shall you accept the person of anyone; because it is the judgment of God," Deut. I, 17. Hence we propose the following things to be observed by the confessor: 1. Let him always be courteous with penitents of this kind, for instance as regards the external form of questions, admonitions, instructions, and exhortations which it is necessary to impart to them; nevertheless formulas of immoderate courtesy are also to be avoided. - 2. Let him beware lest he flatter them and connive at their sins from weak fear of men, by keeping silent about truth or dissimulating it. To penitents, however conspicuous, when the state of their conscience has demanded it, the baseness of corrupt life must likewise be placed before the eyes; necessary means for amendment are to be enjoined, or even, if there is need, absolution is to be deferred. - 3. The things which must specially be inculcated to the rich St. Paul succinctly set forth to Timothy in these words: "Command the rich of this age not to be high-minded, nor to hope in the uncertainty of riches, but in the living God, who gives us all things abundantly to enjoy; to do good, to become rich in good works, to give easily, to communicate, to treasure up for themselves a foundation for the future, that they may lay hold of life," I Tim. VI, 17-19. Therefore the Apostle first teaches the vices from which they must beware, namely pride, lest they be lifted up and despise others, and confidence in riches, since these are passing and fleeting. Secondly he teaches the virtues which they must exercise, namely that, humble and grateful, they hope in the living God, who always remains and from whose munificence all things proceed; therefore for His sake let them do good works, give liberally to the poor, and communicate their riches. If they have done these things, they will heap up for themselves true riches going to endure perpetually. Spiritual treasure is the gathering of merits, which are the foundation of the future building which is prepared for us in heaven."