The Commandment of Internal Acts of Faith

Simplicius, an unlearned man, while confessing before Macarius the parish priest, when questioned concerning the things necessary to be believed, is found very ignorant. For he does not know how to recite the symbol of faith, nor to give an account concerning the mysteries of the Most Holy Trinity and Incarnation, etc. But the confessor, indignant, scolds and rebukes the penitent, as a man too careless about his own salvation, and, absolution having been denied, dismisses him until he has learned the things which are necessary to be known for salvation.

Q. 1. What things must necessarily be believed? 2. What concerning the manner of acting of Macarius?

To the first, cf. I. M. 349 seqq. To the second: Macarius the confessor is more to be scolded and rebuked than Simplicius the penitent; since he so harshly repels from himself an unlearned man, and deters him from the sacraments. For first, it is not necessary that the penitent know by memory all things to be believed; but it is enough that he know them as to substance. Nor indeed is it necessary that an account concerning the individual mysteries be explicitly given; it suffices to know and believe them. Wherefore, if Simplicius knew at least the principal heads of faith which are contained in the Apostles' Creed, the precepts of the Decalogue and of the Church, and the principal sacraments of baptism, penance, and Eucharist as to substance, although he did not know how to give an account of them, he could indeed and ought to have been absolved by Macarius. But if Simplicius was altogether ignorant of these things, and it was to be feared lest, having been dismissed, he would not return further, or would return with the same ignorance, he ought to have instructed him sufficiently as regards the one God and Rewarder, as regards the mystery of the Trinity and the Incarnation, then eliciting with him a general act of faith; he ought furthermore to have disposed him for absolution, by stirring him to contrition and purpose, also eliciting with him an act of contrition; finally he ought to have exhorted him that thereafter he should wish to learn the same things better, and should also learn the other things which are contained in the Creed, the precepts of the Decalogue and of the Church, and the principal sacraments; and thus to impart absolution to him. But if there is a prudent hope that Simplicius will return, then either Macarius himself ought to instruct him gradually on individual occasions, or ought at least to indicate to him, or even procure for him, the means by which he may be instructed by another, and thus gently he ought to send him away for a few days, until he is sufficiently instructed, earnestly asking him to return as soon as possible. If Simplicius knows how to read, it will be very useful to give him some suitable little book which contains and explains a small catechism. Elbel 31 seqq.; G. 186.

Politianus, a supporter of civil liberties, who often confesses and approaches Communion, making a journey at paschal time, confesses outside his own parish, lest he be deprived of paschal Communion. But Fabritius the confessor, understanding that he stands for the civil liberty of government, denies him absolution, and declares him unworthy of paschal Communion, because, he says, liberalism is a sin, and all liberals are in a continual state of mortal sin.

Q. What as to the case?

R. The manner of acting of the aforesaid confessor certainly cannot be approved, since there is question, as appears from the case, of an honest man and a good Catholic, who frequents the sacraments of the Church, and bears their deprivation at paschal time with difficulty, since even when established on a journey he is unwilling in any way to omit them. Nor indeed can the doctrine of the confessor be approved, since in its universality it is altogether false. Liberalism is a sin, if that also comprehends errors condemned by the Church. Liberals likewise are in sin if they hold and defend errors of this sort. But if civil liberty imports nothing else than the republican or constitutional form of government, as it is called, and consequently civil liberties of government which are contained within the legitimate limits of justice and of the public good, there is certainly nothing illicit in it in itself, nor has it ever been condemned by the Church in itself. Whence it also cannot be affirmed that those who from this are called liberals are in mortal sin. Hence in the Instruction of the Holy Office, 29 Aug. 1877, to the Canadian bishops, the Sacred Congregation says: "The Church, in condemning liberalism, does not intend to strike all the individual political parties which perhaps are called liberal, since the decisions of the Church refer to certain errors opposed to Catholic doctrine, not to a determined political party." Collectan. S. Congr. de Prop. Fid., n. 1665. And as regards the very form of government,

Leo XIII, in the encyclical letter Quella lunga, 29 June 1881, teaches these things: "Yet it is important to note here, that those who will be placed over the public thing can in certain circumstances be elected by the will and deliberation of the multitude, without Catholic doctrine being contrary or repugnant to this.... Nor is there question here of the modes of public government, since there is no reason why the Church should not approve the principate of one or of many, provided it is just and directed to the common advantage. Wherefore, justice being preserved, peoples are not prevented from procuring for themselves that kind of government which better suits their character, or the institutions and customs of their forefathers." If it were otherwise, it would have to be said that now all those in the Catholic nations of Europe and America who favor modern institutions of governments are in mortal sin and are unworthy of sacramental absolution, which indeed is altogether absurd.

n. 3.

Blandina, a pious woman, heard from a preacher that acts of faith, like acts of the other theological virtues, must frequently be elicited. Wherefore she fears vehemently lest she has not satisfied this precept, and has thus gravely offended.

Sylvius, a confessor, is not accustomed to ask penitents whether they sometimes elicit acts of faith. He acts thus also with penitents careless for many years about salvation and the sacraments; especially if they are matrons and conspicuous men, whom he does not dare to question.

Q. 1. When does the precept of faith oblige? 2. What as to the cases?

R. To the first, cf. I. M. 354, 355, 376, 381. To the second: Blandina, since she is a devout woman, ought not to be anxious concerning the obligation of eliciting an act of faith, since she is most frequently raised by faith in following the devout life. G. 188.

As regards Sylvius, the confessor is not held specially to ask penitents concerning acts of faith. For they are presumed sufficiently to satisfy the divine precept, unless a special reason persuades the opposite. This certainly holds as regards those who do not neglect the practice of religion, and approach the sacraments. But as regards the others, Lugo excellently admonishes this: since this obligation, as regards the time when it urges, is so uncertain, and since for this very reason it is partly not known, and partly the omission, if ever it were present, is not adverted to, hence it happens that neither among penitents is there a custom of confessing about this, nor among confessors of asking about this. G. 189.

Tanquerey

Adolphe Tanquerey, S.S. — 9 passages

Vol. II, On the Theological Virtues…, On the Virtue of Faith

n. 639.

I. Concerning the Internal Act of Faith.

There is given a divine precept of believing the truths revealed by God, at once negative and positive. Insofar as it is negative, it forbids revealed truths sufficiently proposed and known to be rejected or called into doubt; insofar as it is positive, it obliges us to elicit acts of faith at times. We shall speak concerning the existence and extension of this precept, and also concerning the time at which it obliges.

n. 640.

1. Existence. There is given a divine precept of explicitly eliciting internal acts of faith concerning the principal truths revealed by God.

(a) This Christ Himself taught, when He sent the apostles into the world:¹ "Preach the Gospel to every creature: he who believes and is baptized shall be saved; but he who does not believe shall be condemned"; from which it is clear that faith in the Gospel preached by the apostles, no less explicitly than baptism, is necessary for salvation. The apostles held the same, among whom John equates the precept of faith with the precept of charity:² "And this is His commandment, that we should believe in the name of His Son Jesus Christ, and love one another, as He has given commandment to us": for there it is a question of explicit faith in Christ.

¹ Mark 16:16.

² 1 John 3:23.

(b) And indeed by the very fact that God reveals something, He commands that faith be given to Himself; for he who, revelation having been certainly known, refuses faith, cannot fail to inflict an injury upon the wisdom and truthfulness of God, whether by doubting revealed things or by denying them. - Moreover, if he is unwilling to assent to them, he withdraws himself from the supreme dominion of God. For man is not more independent of the Creator with regard to the intellect than with regard to the will, and therefore God can demand from us the assent of the intellect no less than the obedience of the will.

n. 641.

1. Extension. Here there is question of those things which are to be believed explicitly by all, not of those things which must be known by the more learned, especially by God's ministers, according to their office. In a general way the faithful must explicitly believe whatever is required for feeling and acting as Christians, and therefore, besides the truths necessary by necessity of means enumerated above:

(a) The principal truths which are contained in the Apostles' Creed:³ for there, in a brief and simple way, are set forth the principal articles by which Catholics are distinguished from infidels and heretics, namely those which formerly were proposed to catechumens before the reception of baptism. Indeed articles of this kind gradually increased, but substantially they are already contained in the Scriptures, and the Church by her infallible authority proposes all these to be believed by us.

³ Concerning the Creed we spoke in the Treatise on Theological Sources, nn. 17-18. Today it is not admitted that the individual articles are to be ascribed to individual apostles; the Creed is called Apostles' because the apostles themselves handed down the substance of the dogmas which it comprises. The very word Symbolum Apostolorum is found for the first time in the letter of the Council of Milan to Siricius, toward the end of the fourth century (Migne, P. L., t. XVI, 1125); before that, the confession of faith which catechumens and the faithful professed was called the rule of faith, doctrine, tradition, watchword. How the brief formula of faith in the Trinity, which was recited before baptism, was successively enlarged, so that sprouting heresies might be forestalled, is declared by the authors cited by us (loc. cit.), and besides by S. Baumer, Das apostoliche Glaubensbekenntniss, Mainz, 1893; A. E. Burn, An Introduction to the Creeds, London, 1899; Sanday, Recent Research on the Origin of the Creed, in Journal of Theological Studies, Chicago, Oct. 1899 and Oct. 1901; Semeria, Dogma, Gerarchia e Culto, Rome, 1902; Ermoni, Histoire du Credo, Paris, Bloud, 1903; Vacandard, Etudes de critique, Paris, 1905, pp. 3-68; Vacant, Diction. de Theol., t. I, p. 1660.

The divine precept indeed is not concerned with the very words of the Creed, as they are read today, but with the substance of the dogmas which are expressed by these words. It is altogether expedient that the very words themselves be faithfully committed to memory and recited daily: for thus the truths expressed by these words are retained more effectively. But probably no precept, whether divine or ecclesiastical, is given concerning this.⁴

⁴ Yet, according to St. Alphonsus and Lehmkuhl, I, n. 280, the faithful are bound under venial sin, from custom, to retain the Creed itself by memory.

n. 642.

(b) The principal precepts of the Decalogue: for these comprise the principal natural and divine rules of morals; and, since the obligation of observing them is incumbent upon Christians, first they must know and believe them. - The precepts of the Church, as merely ecclesiastical and not revealed, are not indeed an object of faith, but they must be known, so that they can be fulfilled.

(c) The domestic prayer, at least very probably, because it comprises those things which Christ taught us to ask, and which are more necessary for salvation. Besides this, it must be known under grave obligation that prayer in general is necessary for salvation. It is also required that each faithful person know how to elicit acts of faith, hope, and charity; to retain a definite formula by memory is altogether expedient. - The Angelic Salutation, or Hail Mary, is indeed of great profit, and it helps to recite it piously; but we are not bound to know it or to believe it explicitly.

(d) The sacraments necessary for all, namely baptism, penance, and the Eucharist: for since all Christians are bound to receive these, they must believe those things which are required for their worthy reception. With regard to the other sacraments, those who receive them are first bound to know and believe the things revealed concerning them.

n. 643.

From this it follows that those sin who neglect to learn the aforesaid truths; - and also parents and pastors who, neither by themselves nor by others, do not instruct their children or subjects concerning these things: for they do not fulfill a grave duty.⁵

⁵ Pius X recently urged the fulfillment of this duty, Encycl. Acerbo nimis, Apr. 15, 1905 (Acta S. Sedis, t. XXXVII, p. 613), where, among other things, he established these things, p. 623: "All pastors, and generally all who have the care of souls, on Sundays and feast days, through the space of a whole hour, shall instruct boys and girls from the catechism booklet concerning those things which each must believe and do in order to obtain salvation.... In all and individual parishes there shall be canonically established an association commonly called the Confraternity of Christian Doctrine. In it pastors, especially where the number of priests is small, will have lay helpers in handing on catechesis.... In larger cities, and especially in those where universities of studies, lyceums, and gymnasia are open, schools of religion shall be founded for instructing in the truths of faith and the institutions of Christian life the youth who frequent public schools, where no mention at all is made of religious matters." - Let the whole letter be attentively read and faithfully put into execution.

Hence also confessors ought not absolve penitents ignorant of these truths, unless these seriously and sincerely wish to learn them; otherwise they are not rightly disposed, since they are unwilling to fulfill a grave precept.

n. 644.

1. Concerning the time at which the precept of faith obliges. That precept obliges either of itself or by accident:

(A) Of itself, or by force of the precept itself of believing: (a) When some revealed truth has been sufficiently proposed, or when the obligation of believing is manifested to the conscience with moral certainty; likewise when a new definition is proposed, for example, when the decrees of the Vatican Council were promulgated.

The same is to be said concerning children of the faithful, who, having attained the use of reason, have been so instructed in faith that they clearly perceive that such and such a truth has been divinely revealed; and concerning infidels and heretics, as soon as it is morally certain to them that the Catholic religion was instituted by God. For the reverence and obedience which we must offer to God demands that we believe as soon as something is shown with moral certainty to be divinely revealed; otherwise His infallible authority is contemned. Therefore those sin who put off for a long time the act of faith and entrance into the Church after they have clearly perceived the obligation of believing. - But those who apprehend the motives of credibility only probably are not indeed bound to believe immediately, but they must pray, and at the same time seriously inquire, so that the truth may shine more clearly before their eyes: for God does not deny light and grace to those rightly disposed.

n. 645.

(b) Often in life, although the times cannot or should not be determined more particularly.⁶ This indeed is clear from the propositions 17 and 65 condemned by Innocent XI: "It is enough to elicit an act of faith once in life. - It suffices to have believed those mysteries (of the Trinity and Incarnation) once." - Some indeed said that acts of faith must be elicited on feast days, others once a year: but nothing certain can be defined on this matter. Besides, this seems of little utility; for, morally speaking, it cannot happen that a Christian man, who has embraced and retained the Christian faith, does not repeat acts of faith often, whether explicitly, - or implicitly, by exercising supernatural works, resisting temptations, or fulfilling other precepts, which can scarcely be observed without some act of faith.

⁶ Denzing., nn. 1034 and 1082; Viva, on proposition 1 condemned by Alexander VII.

n. 646.

(c) Probably in the article of death, because then especially we are bound to tend toward God, the ultimate supernatural end. Yet some say that then an act of faith is not necessary of itself, but only if a grave temptation against faith urges.

(d) After the denial of some truth of faith; for he who has become a heretic or apostate must turn himself to God by a positive act of faith. - The same is to be said if a temptation against faith urges which cannot be overcome except through an act of faith; often, however, the temptation is more effectively driven away by diverting the mind to other things.

(e) For repelling those temptations which cannot be overcome without an act of faith, for example, temptations against faith or hope.

n. 647.

(B) By accident, or by force of other precepts; namely, as often as we are bound to elicit an act of faith, as often as this is necessary for observing another precept which then obliges: for he who is bound to some end is bound also to use the means necessary for attaining it. This obligation is had: (a) when someone prepares himself for justification, which cannot be obtained without an act of faith; (b) when the precept of hope and charity urges: for neither can be fulfilled without an act of faith; (c) when a grave temptation against some virtue urges, and cannot otherwise be conquered without an act of faith.

Prümmer, Manuale Theologiae Moralis

Dominic M. Prümmer, O.P. — 5 passages

Vol. I, Pt. I, Tract VII. On theological …, Ch. II, Art. II, § 1. On the internal act of faith by precept

n. ¶79.

Proposition. There is a divine precept of eliciting internal acts of faith (and indeed explicit ones) concerning the principal articles of faith.

For the sake of clarity we shall explain a) the existence, b) the extension, c) the time of obligation of this precept.

n. 500.

500. a) The existence of the precept of internal faith is altogether certain. For if God speaks to man, he speaks with this counsel, that faith be had in him. Nor can he who refuses faith fail to inflict injury either on God's knowledge or veracity, while he intimates that he is not free of error or fraud; or on God's wisdom, while he thinks him to act or speak without counsel; or on his supreme dominion, to which he does not wish to submit himself. Hence the precept of faith can deservedly be called a precept of natural law, in the sense that it follows necessarily and naturally from the very relation between God and man. - Moreover, from a positive divine precept all men having the use of reason are bound to believe. Hence Christ says: "He who does not believe shall be condemned,"³³ and St. John says: "And this is his commandment: that we believe in the name of his Son Jesus Christ, and love one another, as he has given commandment to us."³⁴ Hence also the following proposition was condemned (in 1679) by Innocent XI: "Faith is not judged to fall under a special precept and according to itself."³⁵

³³ Mark 16, 16.

³⁴ 1 John 3, 23.

³⁵ Denz. n. 1166.

n. 501.

501. b) The extension of this precept. According to diverse instruction and especially according to their diverse offices, men are bound to have more or less perfect knowledge of the truths of faith. Hence pastors, teachers of religion, parents, etc., who must instruct others, must have a more perfect knowledge of faith than other simple faithful. Here we treat only of those revealed truths which all men are bound to know or believe. The Church has determined nothing concerning these truths, whence in certain Catechisms five points are enumerated, in others seven, which all are bound to believe or know. But moral theologians usually enumerate the following four as necessarily to be believed or known (as to substance) by necessity of precept, namely:

The Apostolic Symbol, 2. the Lord's Prayer, 3. the precepts of the Decalogue, 4. the sacraments necessary for all, namely baptism, penance, the Eucharist. The other sacraments must be known by him who is going to receive them.³⁶

501. You will ask: Are the faithful bound to know these truths by memory? Several theologians require that the faithful know by memory the Apostolic Symbol, the Lord's Prayer, and the Decalogue. Certainly all pastors of souls are bound to labor according to their strength that the faithful committed to them be diligently instructed in matters pertaining to faith and good morals; whence Pius X in the Encyclical "Acerbo nimis" (April 15, 1905) prescribed: "All parish priests and generally all who have care of souls, on Sundays and feast days, for the space of a full hour, are to instruct boys and girls from the catechism booklet concerning those things which each must believe and do in order to attain salvation." Nevertheless it cannot be proved by solid arguments that the faithful are bound to know any formulas of faith by memory (at least per se and by divine precept). For the Decalogue and the Lord's Prayer are handed down in diverse places of Sacred Scripture not in the same words. Therefore a determined formula of words to be handed over to memory is not from divine precept. By accident there is a grave obligation of learning the Lord's Prayer by memory, because otherwise an imminent danger arises that all prayer will be wholly neglected. Hence in practice almost always any man perfectly possessing the use of reason is bound to learn this prayer. The half-witted or those so dull in mind that they cannot learn anything are excepted.

The obligation of instructing the faithful in matters of faith primarily binds pastors of souls; nevertheless a case can also occur in which the confessor is bound in the confessional to teach penitents concerning things necessarily to be believed. For if he perceives that the penitent is very ignorant in matters of faith, he must explain to him that God is one and three; that Christ is true God and has redeemed the world; that by his merits remission of all sins is given to men truly contrite; that Christ is really present in the sacrament of the Eucharist and that he will come at the end of the world to judge all men. Especially concerning children confessing for the first time a doubt can arise whether they sufficiently know the articles of faith. In this case, if they confess some mortal sin, they must be briefly instructed in the confessional; but if they do not accuse themselves of any grave sin, and if it is too burdensome to instruct them in the confessional itself, they are better dismissed with only a blessing, and afterward are instructed outside the confessional.

³⁶ Cf. St. Alph., Theol. mor. l. 2, n. 3.

n. 502.

502. c) The time of obligation of this precept. The precept of eliciting an act of faith obliges sometimes per se and sometimes by accident.

Per se, or by force of the very precept of believing and independently from every other obligation, man is bound to elicit an act of faith:

First, when divine revelation has been sufficiently proposed to him. But this happens for Catholics when they have acquired the perfect use of reason. The reason is that man, after having attained the use of reason and knowing the existence and revelation of God, is bound to submit himself to God and to revere him. Moreover, it would be the greatest irreverence if man refused or neglected

502. to render the faith due to God revealing. But this precept is already sufficiently fulfilled by children when they devoutly recite prayers to God. - But for heretics and unbelievers this occurs when they know the truth of the Catholic religion. The reason is the same. For immediately when revealed truths have been sufficiently proposed, each one is bound to assent to them, because otherwise he gravely injures the honor due to God. Therefore such heretics and unbelievers are bound at once to be converted to the true religion (at least secretly). But if at some time public conversion is most difficult, e.g. on account of civil laws (in Russia) or on account of the greatest inconveniences following from it, then it is licit to defer it for a time according to the prudent judgment of the pastor or confessor.

When a new dogmatic definition is proposed by the Church. Thus, e.g., when Pius IX declared the dogma of the infallibility of the Supreme Pontiff, all Christians were bound to elicit an act of faith concerning this dogma.
More often in life. Wherefore proposition (1) was condemned in 1665 by Alexander VII: "At no time in his life is man bound to elicit an act of faith, hope, and charity by force of the divine precepts pertaining to those virtues."³⁷ But the following propositions were condemned (in 1679) by Innocent XI: "It is enough to elicit an act of faith once in life"; and: "It is probable that not even every strict five-year period obliges per se by the precept of charity toward God."³⁸ Since, however, the necessity of charity and of faith is almost the same, the precept of faith also obliges at least in any five-year period.

Some authors here raise the question how often precisely a man is bound under grave obligation to elicit an act of faith. Some affirm that an act of faith must be elicited at least once each year, others once a month, others once on each Sunday and feast of the Lord.³⁹ All these opinions are arbitrary and rest on no solid foundation. For the rest, the faithful living in a Christian manner abundantly satisfy this precept through the diverse exercises of religion which they are accustomed to perform. But a man who for long years neither prayed nor performed the exercises of the Christian religion has certainly gravely transgressed also the precepts of eliciting acts of faith, charity, and prayer; but the confessor, from this general omission once known, is already sufficiently able to judge concerning the state of the penitent, and is not bound to investigate each point.

More probably in the article of death,⁴⁰ because then we are most bound to believe in God as merciful and as a just rewarder.

By accident, i.e. from a peculiar circumstance, the precept of faith obliges: 1. when some precept must be fulfilled which requires an act of faith, e.g. in the reception of the sacraments. Nevertheless in these cases an implicit act of faith seems to suffice, although no better preparation for the reception of the sacraments is given than explicitly and fervently to elicit an act of faith, hope, and charity. 2. If a grave temptation arises against some virtue, which cannot be conquered otherwise.

³⁷ Denz. n. 1101.

³⁸ Ib. n. 1167, 1156.

³⁹ Cf. St. Alph., Theol. mor. l. 2, n. 7.

⁴⁰ Thus also St. Alph., Hom. ap. tr. 4, n. 13; Lehmkuhl, Theol. mor. I, n. 398, and several others. Noldin, De praecept. n. 14, c, teaches the contrary.

n. 503.

503. Scholion. On the omission of an act of faith in the practice of the confessor. The faithful of timorous conscience ought not to be anxious lest they have not fulfilled the precept of eliciting faith, since any pious prayer is already a sufficient act of faith; nevertheless they are to be diligently exhorted to elicit acts of faith very often and fervently. For from repeated acts faith becomes more fervid and pervades all actions, whence St. Paul admonishes: "The just man lives from faith."⁴¹ But the faithful who are not very religious and who approach the sacrament of penance after a long time are nevertheless rarely to be judged to have sinned gravely for this reason, that for a long time they did not elicit acts of faith; for they are accustomed to be ignorant of the obligation of this precept. Therefore the confessor is not bound to ask the penitent for what length of time he has not elicited an act of faith. For the rest, it is not established how great a duration of omission of an act of faith is required for constituting mortal sin, as was already said above.

⁴¹ Rom. 1, 17; Hebr. 10, 38.

Merkelbach, Summa Theologiae Moralis

Benedict Henry Merkelbach, O.P. — 31 passages

Vol. I, Special Moral Theology, Treatise: On Divine Faith, Fifth Part: On the Precept…, Single Question: On the Precept of Faith Itself

n. ¶1.

S. Th. II-II, q. 16.

789. By the natural-divine law there is given a precept of faith obliging under grave obligation, as is clear:

from reason: for supposing that God reveals, reverence toward him demands that we believe him;

from Scripture, which imposes the act of faith as a means of justification and establishes the command: He who has not believed will be condemned (Mk. XVI, 16; Jn. III, 16 and at the same time I Jn. III, 23; cf. prop. 16 condemned by Innocent XI1; Vatican Council, sess. 3, c. 3, can. 1).

This precept is both negative, by which we are prohibited from denying faith or doubting concerning it, and this obliges always; and affirmative, by which we are obliged to elicit an act of faith, and this does not oblige always.

"Faith is not judged to fall under a special precept and according to itself."

790. The virtue and precept of faith itself oblige us to elicit an act of faith, and indeed under grave obligation:

A. per se, that is, in circumstances common to the condition of all men. For it is altogether necessary, indeed also the greatest precept, to tend to the ultimate supernatural end; which nevertheless we do only by acts of faith, hope, and charity. Moreover this is especially necessary:

at the beginning of the use of reason, when man is bound to turn himself to God and to choose for himself the ultimate end;

in the article of death (that is, toward the end of life), when he is at the point of attaining the end;

several times in life. For it does not suffice that we tend to God once or twice, but during the whole of life we must acknowledge our dependence upon God; hence those acts are to be elicited several times.¹ Some determine this by saying: at least once a year; others each month (St. Alphonsus) or even each week (Scotus); others finally, and more probably, three or four times a year.

¹ Hence prop. 17 condemned by Innocent XI: "It is enough to elicit an act of faith once in life."

If at the beginning of the use of reason the supernatural end is unknown because of defect of the proposal of faith, man will be bound to an act of faith as soon as it is sufficiently proposed.

B. per accidens, that is, on the occasion of some special circumstance:

when a temptation against faith arises which is hoped to be overcome only by an act of faith; yet this is not fitting for the scrupulous, who torture themselves by repeating that act; hence they should contemn these temptations by turning to other things;

when faith has been lost, which happens by a sin directly contrary, namely, of infidelity, because the tendency to the ultimate end thus removed must be renewed and restored;

when we manifest faith outwardly, for example, in a profession of faith; otherwise that manifestation would be simulation.

791. Other virtues and precepts sometimes oblige us to elicit an act of faith at least implicitly:

when temptations against other virtues arise, which are hoped to be overcome only by an act of faith;

when someone must or intends to receive the sacraments;

when he must or intends to exercise an act of another virtue which cannot be exercised without faith, for example, prayer, hearing Mass, contrition for sins, etc.; and thus we are obliged to faith when we are obliged to hope or charity.

But in these cases the obligation does not arise from the precept of faith itself; hence if this act is omitted, we do not sin against this virtue, but only against another precept by force of which it was required.

792. In the positive divine law there is not given an explicit precept of believing in God. - For, as St. Thomas has it, a. 1: "Law is not imposed by some lord except upon his subjects; and therefore the precepts of law presuppose the subjection of each one receiving the law to him who gives the law. But the first subjection of man to God is through faith, according to Heb. XI, 6: One coming to God must believe that he is; and therefore faith is presupposed to the precepts of the law; and on this account in Exod. XX, 2, that which is of faith is put before the precepts of the law, when it is said: I am the Lord thy God..., and afterward it immediately begins to treat of the precepts.

"But because in faith many things are contained ordered to the faith by which we believe that God is, which is first and principal among all believable things..., therefore, presupposing faith concerning God, by which the human mind is subjected to God, precepts can be given concerning other things to be believed." Nevertheless:

a) "in the old law the secrets of faith were not to be set forth to the people; and therefore, presupposing faith in one God, no other precepts were given in the old law concerning faith";

b) but, supposing subjection to God through faith in one God, in the new law precepts concerning other believable things were added, as concerning the incarnation, by which one is God and man. Hence Christ says, Jn. XIV, 1: You believe in God, believe also in me (ad 2);

c) in addition, presupposing faith in one God, even in the old law prohibitive precepts had to be given, by which men would be prohibited from particular defects and sins through which faith could be corrupted (ad 3);

d) indeed, presupposing the subjection of man to God through faith, already in the old law precepts had to be given pertaining to the confession of faith or to the doctrine of faith, yet not to faith itself (ad 4).

Billuart, Summa Summae, Tomus III. On the Secunda …, On Faith, On the Internal and External Act of Faith · Billuart, Summa Summae, Tomus III. On the Secunda …, On Faith, On the Internal and Extern…, The remaining difficulties concerning the internal act of faith are weighed

Precepts which regard the doctrine of faith pertain to understanding and knowledge, which are read to have been commanded more abundantly in the New Testament both in evangelical and in apostolic doctrine (a. 2).

n. 793.

793. Practical counsels. - 1. The precept of faith is satisfied even if the act of faith is not elicited professedly and explicitly, but only implicitly, by fulfilling another precept, for example, by receiving a sacrament, which cannot be fulfilled without faith (cf. n. 791).

n. 793.

Penitents should not examine themselves nor be questioned about the fulfillment of this precept: for those who live as Christians often have occasion to exercise it; but for others, from those things which they confess, it is fairly easily clear whether they have fulfilled it or not.

n. 793.

Especially priests should exhort the faithful to exercise faith more often; and in danger of death they should recite an act of faith with the sick person.

Sabetti-Barrett, Compendium of Moral Theology

Aloysius Sabetti, S.J., and Timothy Barrett, S.J. — 6 passages

Vol. I, Tr. V, Ch. I, Article I. On Necessity

n. 152.

I Say 1st. The internal act of faith is necessary for all adults by necessity of means for justification, and also by necessity of precept sometime in life. The first is clear both from the Apostle saying, Hebr. xi, 6, "Without faith it is impossible to please God," and from the Council of Trent, sess. 6, cap. 6, where the mode of preparation for justification is described, and among other things necessarily required faith is assigned. But the other is clear from proposition 1 condemned by Alexander VII, which holds thus: "Man at no time of his life is bound to elicit an act of faith, hope, and charity, by force of the divine precepts pertaining to those virtues." - Cf. Mazzella, disp. 3, art. 10.

I say 2nd. There exists both a negative precept prohibiting one from denying the true faith, and an affirmative precept sometimes obliging one to confess it, even with danger to life. The reason for the first is that to deny the faith is to deny God himself. But the reason for the second is that the honor of Christ sometimes demands that the faithful despise even life for confessing him. Hence Christ himself says, Luke ix, 26, "He who shall be ashamed of me ... of him the Son of man will be ashamed, when he shall come in his majesty." - I said sometimes, for this affirmative precept, precisely because it is affirmative, does not oblige always and for always, but only then when the honor due to God, or the spiritual utility of the neighbor, would be withdrawn in a notable way; for example, if from omission of the confession of the true faith there would follow contempt of religion, or scandal, or the perversion of others; as is clear from Can. 1325, § 1.

§ 1. The faithful of Christ are bound openly to profess the faith as often as their silence, evasion, or manner of acting would bring with it implicit denial of the faith, contempt of religion, injury to God, or scandal of the neighbor (Can. 1325).

§ 1. It is by no means lawful for the faithful in any way actively to assist or take part in the sacred rites of non-Catholics.

§ 2. Passive or merely material presence can be tolerated, for the sake of civil office or honor, for a grave reason to be approved by the Bishop in a case of doubt, at the funerals, weddings, and similar solemnities of non-Catholics, provided danger of perversion and scandal is absent (Can. 1258). - Cf. St. Thom. 2-2, q. 3, art. 2. - St. Alphonsus, n. 10.

n. 153.

Questions

Question 1. When does the precept of eliciting the internal act of faith press?

Response. It certainly presses of itself not only after the use of reason has been completed, or after the truth of our faith has been sufficiently proposed to an adult infidel, for beginning the Christian life, but also more often in life, as theologians commonly hold, and as is sufficiently clear both from the condemnation of the proposition already cited and from proposition 17, condemned by Innocent XI, which lies thus: "It is enough to elicit an act of faith once in life." - But the particle more often is understood in different ways by different persons, but it can safely be held that it does not include greater frequency than once a year. - But it presses by accident as often as some end is to be obtained for which an act of faith is necessarily required.

Yet note that this precept, as St. Alphonsus holds, is sufficiently fulfilled by those who have already learned and believed the truths to be held by faith, by exercising other acts of religion in which an act of faith is implicitly contained, for example, by devoutly hearing Mass, adoring the crucifix, receiving the sacraments, etc. Hence:

1st. It follows that the faithful who live as Christians, or at least once a year approach the sacraments of Penance and the Eucharist, are not to be disturbed concerning the fulfillment of this precept.

2nd. It follows that the question whether the dying are bound of themselves, namely by force of a special obligation imposed by the virtue of faith itself, to eliciting some act of it, has been resolved, at least practically. For the dying are certainly bound to some acts of religion, especially to receiving the last sacraments; but they cannot perform this without eliciting an act of faith. - Cf. St. Alphonsus, n. 7; and Hom. Ap., n. 13. - Baller., note (a), p. 161, note (b), p. 174, note (c), p. 178, and note (a), p. 180. - Amer. Eccl. Review, Vol. 2, p. 442.

n. 153, Q. 2.

Question 2. When questioned concerning the faith, can you use ambiguous words?

Response. Negatively, when evasion or silence is equivalent to denial, or to shame which from the circumstances is known to yield to contempt of God and scandal of the neighbor. Besides, as regards public power questioning, this is clear from proposition 18, condemned by Innocent XI, which sounds thus: "If someone is questioned by public authority, I counsel him to confess the faith ingenuously, as glorious to God and to the faith; I do not condemn silence as sinful of itself." - But Kenrick says: "Among us, where the laws wish that no account be had of the religion or faith of citizens, one will generally be able to use his own right and reject the interrogation as out of order." - Cf. St. Alphonsus, n. 13. - Kenrick, n. 30. - Amer. Eccl. Review, Vol. 2, p. 266.

n. 153, Q. 3.

Question 3. Is it lawful to use the signs or garments of infidels?

Response. Affirmatively, if they are garments or signs proper to some region, although this whole region is infidel; because these of themselves are not referred to religion. But if they are garments and signs of religion, a subdistinction must be made, and again it must be affirmed, if it is done for a grave cause and the garments are not only distinctive of sect from sect, because then their primary use is for covering the body, and only secondarily for distinguishing the sect. - But the response must be negative if the garments or signs are instituted either uniquely or primarily for professing the sect, as are the garments and ornaments which priests use in the exercise of their functions. - Cf. Salmant., tract. 21, cap. 2, n. 110.

n. 153, Q. 4.

153. Question 4. Who are bound by canon law to emit the profession of faith?

Response. By ecclesiastical law, as is clear from Canon 1406, § 1:

§ 1. By the obligation of emitting the profession of faith, according to the formula approved by the Apostolic See, there are bound:

1st. Before the president or his delegate, those who attend an Ecumenical or particular Council or diocesan Synod with a vote, whether consultative or deliberative; but the president before the same Council or Synod;

2nd. Before the Dean of the Sacred College, the Cardinals first in the order of priests and deacons, and the Camerarius of the Holy Roman Church, those promoted to the cardinalitial dignity;

3rd. Before a delegate from the Apostolic See, those promoted to an episcopal see, even a non-residential one, or to the rule of an Abbey or Prelature nullius, an Apostolic Vicariate, or an Apostolic Prefecture;

4th. Before the cathedral Chapter, the Capitular Vicar;

5th. Before the local Ordinary or his delegate and before the Chapter, those who have been promoted to a dignity or canonry;

6th. Before the local Ordinary or his delegate and before the other consultors, those assumed to the office of diocesan consultors;

7th. Before the local Ordinary or his delegate, the Vicar General, pastors, and those for whom provision has been made concerning any benefices, even manual ones, having care of souls; the rector and professors of sacred theology, canon law, and philosophy in Seminaries, at the beginning of any scholastic year or at least at the beginning of the office undertaken; all who are to be promoted to the order of subdiaconate; censors of books, of whom in can. 1393; priests designated for hearing confessions and sacred preachers, before they are endowed with the faculty of exercising those duties;

8th. Before the Ordinary or his delegate, the Rector of a University or Faculty; but before the Rector of the University or Faculty or his delegate, all professors in a canonically erected University or Faculty, at the beginning of each scholastic year or at least at the beginning of the office undertaken; likewise those who, after examination, are endowed with academic degrees;

9th. Before the Chapter or Superior who nominated them or their delegate, Superiors in clerical religions.¹

§ 2. Those who, the prior office having been dismissed, obtain another office or benefice or dignity even of the same species, must again emit the profession of faith according to the norm of this canon (Can. 1406).

He does not satisfy the obligation of emitting the profession of faith who emits it through a procurator or before a layman (Can. 1407).

The prescriptions concerning Councils of vigilance and the anti-modernist oath remain in their full force until it shall have been otherwise established concerning this matter. - S. Off., 22 Mar., 1918.

¹ Cf. Addenda, p. 1143, n. 114.

n. 154.

You Will Resolve. 1st. He would deny the faith externally: 1st. who, when asked whether he were a Romanist or Papist, would respond that he is not such, unless nevertheless from the circumstances it were gathered that he had rejected words of this kind as being full of envy and insult; 2nd. who, among Quakers, would sit silent and as if meditating; but not if he used only their garments, for example, a large hat; 3rd. who would approach places where conversions of Presbyterians, Methodists, and others are received, and, praying among them, would bend the knees, as if about to receive the spirit; but not if, standing at a distance, he looked upon their manner of acting from levity or curiosity. - Cf. Kenrick, n. 30.

2nd. He should not be accused of denied faith who on days of abstinence would eat meats in order to avoid troubles from heretics; and much less a girl who does the same, fearing lest her father become violently inflamed when he perceives that she has passed over to the Catholic Church. The reason is that from one side we are not always bound externally to profess the true faith, and from the other the eating of meats of itself does not necessarily import denial of the faith, since often this is done from gluttony or from necessity. Indeed someone can hide conversion to the true faith for avoiding very grave evils, when neither the honor due to God nor the good of the neighbor demands manifestation of the faith. - Cf. Kenrick, ibid. - Il Monitore Ecclesiastico, Sec. Ser., Vol. 1, p. 211.

3rd. He does not sin against faith who flees in time of persecution; indeed flight generally is in some way commanded, as is clear from the words of Christ, Matt. x, 23: "But when they persecute you in this city, flee into another." - But this especially holds if someone's salvation is necessary for the utility of the faithful, or someone fears a fall. - Cf. St. Alphonsus, n. 14. - Kenrick, n. 31.

4th. He does not sin against faith who goes to the temples of heretics or infidels for the sake of mere curiosity, without any communication in sacred rites: indeed he sins in no way, or certainly not gravely, if neither scandal is present, nor danger of perversion, nor a particular law forbidding this approach. The reason is that, as to approach profane buildings, so also to approach the temples of heretics is an act indifferent of itself, which is made evil only by an evil end or from circumstances. Thus S. Congr. S. O., 14 Jan. 1818, Dub. 3 (in Cretoni, vol. 1, p. 544, note C). - Cf. St. Alphonsus, n. 16.

5th. Yet he will sin against faith if such approach has been commanded by a heretical government as a protestation of heretical faith, or if in any way it is commonly held as a mark of one and the same religion between Catholics and non-Catholics.

6th. Catholics regularly are not permitted to be present at the sermons, baptisms, and marriages of heretics or schismatics. Thus S. Cong. S. O., on 10 May 1770. - It is said regularly, because if the presence is merely material, as can sometimes happen, and from the circumstances it is sufficiently perceived to contain or show no participation with the rites of heretics, it can be excused from sin, especially among us, where this is held as an indication of civil respect. - Cf. Kenrick, n. 33.

7th. To perform the office of sponsor in the baptism of heretics, or to enter marriage before a heretical minister, is always illicit because of cooperation and communication in divine things, as S. Cong. S. O. expressly declared in the cited decree in the year 1770, and S. P. Pius VI, both in the Instruction of 26 Sept. 1791 and in the Responses to the clergy of France of 28 May 1793. - As regards funerals, a distinction must be made: those things which pertain to a merely civil office, such as accompanying the body, can be permitted; other things which have the nature or appearance of communion with heretics are to be prohibited. - Cf. Kenrick, ibid.

8th. Servants can carry their masters to the temples of heretics, and accompany their daughters or wives to them for the sake of protection; for this is held as an office of service, but not as participation of worship. By the same reason a maidservant is excused who holds an infant in her arm while he is baptized by a minister. - Cf. Kenrick, ibid.

9th. Among us it seems lawful for Catholics on Government ships, in fortresses, in prisons, and in other public places, to stand by at the prayers of heretics; for from one side this is demanded for the sake of order rather than favor of the sect, and from the other they would incur great inconvenience if any refused it. Nor is it valid to say that Paul V prohibited this to English Catholics, because there at that time the circumstances were entirely different. - Cf. Kenrick, nn. 33 and 34.

10th. It does not seem able to be permitted to Catholics, in this region, that they play organs or sing in the temples or assemblies of heretics, unless perhaps in some very rare case and with the following conditions acceding: 1st. that there be nothing in the hymns and songs which is opposed to the true faith; 2nd. that no scandal or danger of perversion be had; and 3rd. that a very grave necessity press. The reason for this tolerance is that, when all the aforesaid conditions have been verified, the malice does not seem to hold itself on the part of the act, but only on the part of the agents, and therefore the cooperation will be only material, which, when a just cause intervenes, can be permitted. But if anywhere it has been solemnly declared by the local Ordinary that tolerance of this kind must in no way be admitted, in practice one must stand by this declaration. Indeed such tolerance seems to us illicit in itself. For to sing, while religious offices are exercised in temples, is an active part of the worship of that assembly to which the temple belongs, which then worships God by its own religious rites. But actively to participate in heretical worship is intrinsically evil. In the mouth of men commonly such an act is held as protestative of heresy. Besides, singers entice men to these churches of heretics and thus give favor to heresy. Wherefore let it be lawful for us to depart from the milder opinion and to affirm that to sing in the temples of heretics, while heretical worship is exercised there, is intrinsically evil and never to be permitted. He who places some work which by its intrinsic nature and here and now is directly and immediately ordered to an evil action formally cooperates in that action: hence the intention of the one singing does not change the signification of this act placed here and now. - Bucceroni, Cas., v. 2, n. 30.11. - Lehmkuhl, v. 1, n. 813.

11th. Likewise it does not seem able to be permitted to Catholics that they contribute money to the increase or splendor of fairs, bazaars, or suppers (oyster suppers), when it is known that these fairs or suppers are instituted for this purpose, that money may be obtained for building synagogues or temples of heretics. Nevertheless otherwise would have to be said if sometimes from the circumstances it appears that Catholics wish to show not indeed favor of sects, but only a sign of grateful spirit or benevolence.

12th. In danger of death, when a Catholic priest is lacking, it is lawful to seek absolution from a heretical or schismatic priest, provided scandal is not offered to the other faithful, nor is there danger that the faithful person be perverted by the heretic, and it is probably believed that the heretical priest will administer this sacrament according to the rites of the Church. (S. Off., 7 Jul. 1864.) But outside the case of death it is not lawful, as is clear from this response: "In no case, not even of necessity, is it lawful for a Catholic to confess his sins and obtain absolution from a schismatic priest." S. C. de Prop. Fide, 17 Feb. 1761.

13th. "Communication with heretics can be either in a matter of approved doctrine or in rites or other signs protestative of a false sect with scandal of the faithful, for which reason communion with them is forbidden by the Church, lest faith be understood either to be lost or to be placed in danger. Hence St. John the Evangelist commands so severely: 'If anyone comes to you and does not bring this doctrine, do not receive him into the house, nor say "hail" to him; for he who says "hail" to him communicates in his evil works.' II St. John 10. Most evidently from these words it is inferred that whatever expresses a hail of this kind is to be prohibited, as are liturgical actions which were instituted for signifying ecclesiastical unity. Wherefore we read it sanctioned by the Fathers of the Council of Carthage, 'with heretics neither must one pray nor sing psalms,' as Benedict XIV reports, de Syn., c. 5, lib. 6. Therefore it is illicit in sacred functions to invite heretics into the choir, to sing psalms alternately, to give them peace, sacred ashes, and other things of this kind of external worship, which by right and merit are judged signs of an interior bond and agreement, both in the active sense, namely by giving similar things to them, and in the passive, by receiving them from them in their sacred rites." - S. C. S. Off., 22 Jun. 1859.

Besides, the Most Holy Lord Pope Alexander VII, 9 May 1663, proposed the following question to be resolved by the Qualifiers of the Holy Office: What things can with a safe conscience be permitted to be done or omitted for hiding the Catholic religion and what things cannot ...? "All present agreed that those actions which, the circumstances having been considered, are indifferent for signifying worship of a false religion can be permitted; but those which determinately signify, either of themselves or from circumstances, the worship of a false religion are not to be permitted." And when certain special actions which can be permitted had been proposed, it is added: "These things are understood with contempt of the faith, scandal, and danger of perversion excluded." Finally the case of a Baron or petty ruler wishing to embrace the faith but entangled in difficulties is resolved: "All likewise said: since it is certain that no signs protestative of heresy can be permitted to the aforesaid petty ruler ... we judged that first there must be explained what we understand by the name of a sign protestative of heresy. And this indeed we say is that sign, seen or heard which, commonly all conceive that the one using such a sign is a heretic. But we say that sign is indifferent, seen or heard which, commonly, a presumption of heresy is not determinately conceived." Once the questions concerning presence or assistance at heretical worship had been resolved, it is added: "But truly, that ecclesiastical precepts concerning foods, hearing Mass, etc., can be not observed: for this disobedience is not determinately a sign of a false religion, and moreover precepts of this kind do not seem to oblige with so great an inconvenience." - Jur. Pontif. de P. F., Part ii, p. 126 and seq.

It is not permitted for Catholics to be present at dances and other recreations which are accustomed to be held by members of a masonic society, and as such.

§ 7. Praise of a perpetrated delict, participation in its fruits, concealment and reception of the delinquent, or other acts following upon a delict already fully completed, can constitute new delicts, namely if they are punished by a penalty in the law; but, unless there had been agreement with the delinquent concerning those acts before the delict, they do not bring with them imputability of the perpetrated delict (Can. 2209).

14th. 1. Whether the decree by which Catholics are prohibited from being present at the Masses of schismatics and their prayers is understood also for places in which Catholic priests are not found and concerning prayers in which nothing against the faith and Catholic rite is had? S. C. of the Office, 7 Aug. 1704, responded to I: His Holiness judged: Affirmatively.

15th. It is not lawful for Catholics to give alms of Masses to schismatic priests. S. C. de Prop. Fide, 12 Mar. 1789.

16th. That it is not only lawful, but that Catholics are bound to adore the Most Holy Sacrament when they meet a Schismatic Priest carrying it to a sick person, but that they are bound nevertheless to abstain from accompanying him, the S. C. de Prop. Fide responded, 15 Dec. 1764, ad 4.

Concerning many other solutions pertaining here, discourse will be had below, where scandal and cooperation are treated. - For the rest, in all these things attention must be paid to the customs of the region, and to peculiar circumstances, from which it can happen that the same action has a different signification among us than elsewhere. Wherefore not all the responses which are reported in Amer. Eccl. Review, Vol. VI, p. 152, ought to be applied to those who live in this region.¹

¹ Cf. Addenda, p. 1143, n. 115.

Billuart, Summa Summae

Charles-René Billuart, O.P. — 33 passages

Billuart, Summa Summae, Tomus III. On the Secunda …, On Faith, On the Internal and External Act of Faith

(St. Thomas, qq. 2 et 3.)

Billuart, Summa Summae, Tomus III. On the Secunda …, On Faith, On the Internal and Extern…, The remaining difficulties concerning the internal act of faith are weighed

You will ask 1° what things are to be believed by necessity of precept.

I answer. All the faithful, in this state of the evangelical law, are bound by a precept binding under mortal sin to believe explicitly, at least as to substance and principal circumstances: 1° all the articles contained in the Apostles' Creed; 2° all the precepts of the Decalogue and of the Church; 3° the Lord's Prayer; 4° the sacraments necessary to be received, which are three: baptism, the eucharist and penance.

n. 3.

The reason of the first part is that the Apostles were bound by the precept of Christ to teach those articles explicitly, according to that saying, Marc., XVI, 15: Preach the Gospel to every creature; and therefore they composed this Creed before they began to preach. Therefore there is in the faithful the obligation of believing them. For the precept of instructing would be useless if there were not the obligation of believing. And so it is prescribed cap. Baptizandos, de consecr., dist. 4, cap. 58. Whence the Roman Catechism, p. I, c. 1, n. 2: « Those things which Christian men must first hold, says he, are those which... the holy Apostles, inspired by the divine Spirit, distinguished in twelve articles of the Creed. »