Chapter II. External Profession of the Faith

WE do not fulfil our duty as Christians and Catholics if we keep our religious faith concealed within our own breasts. Our duty to God, to our neighbour, and to ourselves sometimes requires that we should make open profession of the faith which we hold. When our public profession of the faith would render great honour to God, or prevent great dishonour being shown him, or prevent the true religion from being publicly despised and contemned, we must, even at the risk of great temporal loss, boldly come forward and proclaim our religious belief. We must be ready to do the same if our example would gain others to God or prevent them from falling away from him; for charity towards our neighbour sometimes requires that we should sacrifice our temporal interests for the spiritual good of others. Again, if we never made open profession of our faith, there would be grave danger of its becoming weak and altogether dying away; so we must sometimes perform external acts of our religion in order to keep the faith alive within us. The necessity of doing this is shown by the gradual falling away from their religion of Catholics who have no priests, and no churches wherein to practise their religious duties (Can. 1325, sec. 1).

The positive law of the Church requires that a solemn profession of faith be made by those who are about to be baptized, or received into the Church, or at least in their name if they are unable to make it for themselves. The occasions and persons who are bound by canon law to make profession of faith are laid down in Canons 1406-1408.

It is gravely sinful to deny the faith, or to do or say anything which is equivalent to a denial of it, or which shows that we are ashamed of it. ‘‘ For 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 that of his Father, and of the holy angels.”¹ However, the obligation of professing the faith is affirmative, and so always binds but not for always. In other words, we may never deny the faith, but we are only bound to profess it openly when the divine, or natural, or positive law require it. A man might travel for months among heathen or heretics without making his faith known to anyone. As a rule, it is better openly to profess one’s religion, so that all may know that we are Catholics; but under certain circumstances it might be lawful to conceal one’s conversion to the faith for a time.

A Catholic who on being asked denies that he is one does not necessarily deny the faith. Such an answer might merely be a fitting reply to an impertinent question. It will, however, be a denial of the faith when the circumstances require that an open profession of it should be made. A Catholic who flies from persecution, or disguises himself, or eats meat on days of abstinence in order to avoid detection, does not thereby deny the faith. It is better never to enter non-Catholic places of worship, or be present at non-Catholic religious functions, and this is of obligation whenever such acts would be interpreted as countenancing a false religion, or as showing a spirit of indifferentism, or whenever there would be scandal or danger of perversion, or whenever lawful authority forbids them. Otherwise, merely to enter an heretical place of worship, or to be present at a non-Catholic religious function, such as a burial or a marriage, without taking part in the ceremony, is not sinful, and may be permitted for a good cause (Can. 1258).

¹ Luke ix 26.

All communication with non-Catholics in their religious rites and ceremonies is as a rule forbidden to Catholics. To take part in such rites and ceremonies is to take part in a form of religious worship which is not approved by God and by the Church; it is a virtual adhesion to a false form of worship, or it shows approbation of it. A Catholic, then, may not act as a sponsor in a non-Catholic baptism, or take an active part in 1a non-Catholic marriage or funeral. On certain rare occasions, as when in danger of death and a Catholic priest cannot be had, a Catholic may accept the ministrations of a schismatic or heretical priest, as was done by some Catholic Japanese officers who were captured by the Russians and shot in the Russo-Japanese War.

Inasmuch as: heretics and schismatics are excommunicated, the Church forbids prayers, suffrages, or Masses to be publicly offered for them (Can. 2262).

Experience shows that very little good and much harm may come from disputes and controversies about religion. Ordinarily such disputes leave the parties concerned more obstinate than ever in their convictions.

Grave scandal, too, and great dishonour to God result from the public and contemptuous denials of sacred truths and the ridicule thrown on them in the heat of controversy. ‘The mind of the Church is that, as far as possible, and except for the necessary defence of the faith, such disputes should be avoided whether they be public or private (Can. 1325, sec. 3).