Chapter II: When They Are to Be Believed

— The internal act of faith can sometimes become necessary from faith itself, or per se; sometimes from another virtue, or by accident. And the 1st proposition was condemned by Alexander VII and proposition 16 by Innocent XI, which denied that there exists an obligation per se (Denz., nn. 1101, 1166).

— I. From the very virtue of faith, or per se:

1. Children instructed in a Christian manner, when they have attained the perfect use of reason, as if spontaneously believe the mysteries of faith proposed to them, and they ought actually to believe the mysteries whose explicit faith is known by them to be necessary for salvation.

2. Adult unbelievers or non-Catholics, when the Catholic truth has been sufficiently proposed to them, ought actually to believe it. As long as it is held as merely probable, they have this obligation alone: of praying and proceeding in their investigation. For the act of faith supposes and requires a certain knowledge of truth. In what way grace or supernatural illumination is useful or necessary for procuring this very certitude is explained in the school of dogma. - But concerning the reason by which proposition 4 was condemned by Innocent XI, "An unbeliever not believing, led by a less probable opinion, will be excused from infidelity," this was said in fundamental theology, n. 155 b. Wherefore we confess that we do not see how some impose the obligation of embracing, at the hour of death, the more probable religion, if this requires an act of faith firm above all things. - The grace of God will loose that knot otherwise.

3. Those who have fallen into heresy or apostasy, in order that they may repair the injury done to God, ought to elicit an act of faith.

4. When a temptation against faith is urgent, the difficulty objected is generally not to be examined, but rather the mind is to turn itself to other objects. Then, when the storm has been calmed, concerning the occasion of doubt, if it was specious, a learned confessor or another man can be asked, indeed sometimes ought to be asked, with consideration had of the danger of a new temptation. But to elicit with a peaceful mind a simple, general act of faith, without examination, will for the most part help in the temptation itself. They say that the same is necessary if the temptation could not otherwise be conquered: but in what way will this be established?

5. Faith is sometimes to be cultivated in life by its very acts. They are accustomed to ask how often. And some answered for a monthly obligation, others for an annual obligation, others for a lesser obligation, so that Innocent XI condemned proposition 17: "It is enough to elicit an act of faith once in life" (Denz., n. 1167). - To define theoretically the commanded frequency is impassable to us: the use of faith ought to be frequent enough that man not be placed in proximate danger of losing it. But a definition of the necessary frequency is practically useless. For since the acts suffice which we called quasi-virtual, and necessary occasions of such acts abound in Christian life, from the very precepts of the Church which impose hearing Mass, confession of sins, and reception of the Eucharist, all who obey the Church satisfy most amply the precept of eliciting an act of faith; but the less pious, who neglect all these things, will not advert to this obligation.

Therefore it remains that with fervent exhortation we exhort Christians to direct their life according to the precepts and counsels of faith, and that we more often, even in confession, stir the same to the daily recitation of the acts of faith, hope, and charity: which use is most salutary.

— II. From a positive precept or from another virtue, or by accident, faith ought actually to be exercised:

1. As often as an exterior profession of faith is to be made.

2. When another virtue which presupposes faith is to be exercised: for example, when an act of hope, charity, or penance is to be elicited. While that act is made, at the same time the article which pertains to that virtue is implicitly believed. This implicit act is sufficient.

3. If an urgent temptation against another virtue cannot otherwise be overcome. How this is ever established does not appear.

— When the act of faith must be elicited. 1. From the very virtue of faith, or per se, the internal act of faith must be elicited: a) by children after they have attained the perfect use of reason; - b) by adult unbelievers or non-Catholics, when the Catholic truth has been sufficiently proposed to them; - c) by those who have slipped into heresy or apostasy, as a necessary part of necessary conversion; - d) for overcoming a temptation against faith, if, however, the act is a necessary means; - e) sometimes in life. How often? We cannot define this theoretically; practically it is not useful, since pious men abundantly satisfy the precept, but the less pious do not care about that obligation. Yet a greater frequency of acts will be very opportunely recommended to these.

2. By accident, the act of faith obliges: a) when an exterior profession of faith is to be made; - b) when another virtue which presupposes faith is to be exercised; - c) if an urgent temptation against another virtue cannot otherwise be overcome.