The Commandment of Knowledge of Faith

The Commandment of Knowledge.—The first of the foregoing commandments includes three things. (a) The doctrines of faith must be taught and must be listened to—“These words thou shalt tell to thy children” (Deut., vi. 6), “Teach ye all nations” (Matt, xxviii. 19), “He that heareth you heareth Me, and he that despiseth you despiseth Me” (Luke, x. 16). (b) One must apply oneself to understand what one hears—“Thou shalt meditate on these words, sitting in thy house, and walking on thy journey, sleeping and rising” (Deut., vi. 7), “Meditate upon these things, be wholly in these things. Take heed to thyself and doctrine” (I Tim., iv, 15, 16). (c) One must retain what one has learned—“Thou shalt bind the words of the law as a sign on thy hand, and they shall be and shall move between thy eyes. And thou shalt write them in the entry and on the doors of thy house” (Deut., vi. 8, 9); “Have in mind in what manner thou hast received and heard” (Apoc., iii. 3).

The means of communicating a knowledge of the faith to unbelievers are as follows:

(a) The remote means is to get a hearing from those who have not the true faith, and this supposes that one secure their good will through edifying example and charity towards them: “Be without offense to the Jews and the Gentiles, and to the church of God; as I also in all things please all men, not seeking that which is profitable to myself, but to many that they may be saved” (I Cor., x. 32, 33); “Let us work good to all men” (Gal., vi. 10).

(b) The proximate means of communicating a knowledge of faith is the declaration of the faith to non-Catholics who are willing to hear, through missionaries sent to foreign countries, Catholic literature given to those who are well-disposed, invitations to Catholic instructions, public lectures on the faith, the question box at missions, etc. (see Canons 1350, 1351). cooperation with Catholic schools and publications, foreign and home missions, etc., makes one a sharer in the work of the apostles who are bearing the burden of the day.

The means appointed by the Church for communicating the doctrines of faith to Catholics are as follows:

(a) For the Laity.—From childhood religious and moral training should have the first place in education, and should not be confined to elementary schools, but continued in secondary and higher schools (Canons 1372, 1373). Pastors are obliged to give catechetical instructions, and parents must see that their children attend them (Canons 1329-1336).

(b) For the Clergy.—Aspirants to the priesthood must follow the courses prescribed for preparatory and higher seminaries or houses of studies (Canons 1352-1371, 587-592), and no one is admitted to Orders who has not passed canonical examinations (Canons 996, 997, 389, Sec.2). The faculties for hearing confessions and preaching also presuppose examinations (Canons 1340, 877), and no one is to be promoted to ecclesiastical offices, such as that of parish priest, unless he is judged competent in knowledge (Canons 459, 149). The clergy are encouraged to take university studies and degrees (Canons 1380, 1378).

A person applies himself sufficiently to the understanding of the teaching of faith when he takes care that, both extensively or in quantity and intensively or in quality, his knowledge is all that is required of him.

(a) Extensively, the knowledge should be such as to include at least all those truths that have to be known, because explicit faith in them is necessary; (b) intensively, the knowledge should be more or less perfect according to the greater or less intelligence, rank or responsibility of the person.

The truths that have to be known by all capable of the knowledge are as follows:

(a) All must know, from the necessity of the case (necessity of means), that they have a supernatural destiny and that Christ is the Way that leads to it; for one cannot tend to a destination, if one is unaware of its existence and of the road that will bring one there. Hence, all must know the four basic truths: God our Last End, the Trinity, the Incarnation, God the Remunerator (see 787).

(b) All must know, from the will of Christ (necessity of precept), the other truths to which He wishes them expressly to assent, and the duties, general or particular, that He wishes them to fulfill (Mark, xvi. 16); that is, they must know the doctrine contained in the Creed, the commandments and ordinances of Christ concerning the Sacraments and prayer, and the special obligations of each one’s particular state or office.

As to the degree of knowledge that one must possess intensively (i.e., as to its quality and perfection), it is clear that knowledge ought to be more perfect in those who are more intelligent or whose duties call for a more excellent learning.

(a) Knowledge of the truths that should be known by all the faithful ought to be of a more developed kind in those whose minds are more mature. A scientific and theological understanding of religion is not required in any lay person; nor should we expect the same knowledge in a child as in an adult, or in a subnormal person as in one who is normal mentally. Examples: No religious instruction is necessary for an idiot (i.e., a grown-up person who has the mind of a two-year-old child), for such a one cannot reason. A child of seven or an imbecile (i.e., a grown-up person whose mentality is on a par with that of a child of seven) may be received to Communion, after such a child or imbecile has learned in a simple way that the God-Man is received in the Eucharist and that it is not common food. A child who is between ten and twelve and a moron (i.e., a grown-up who is not mentally such a child’s superior) should receive more instruction than an imbecile.

(b) Knowledge of sacred doctrine naturally should be greater in priests than in the laity; for in religious things priests are the teachers, the people their pupils (Mal., ii. 7). A mediocre knowledge of theology in a priest is not sufficient, especially in these days when the laity are educated, when theological questions are debated on all sides, and when so many outside the Church as well as in it are looking for help and light. A profound knowledge of abstruse questions, however, is not demanded of all priests in an equal degree: more is expected of a bishop than of his parish priests, more of a parish priest than of one who has not the care of souls or office of teaching, more of one who has to speak to or write for the better educated than of one who has to do these things for those who are less educated, etc. Knowledge should include not only learning, but also prudence (i.e., good judgment and practical ability to use learning well), for a priest learns, not for his own sake alone, but also for the benefit of others.

Scientific or complete knowledge is not required of those who are not theologians, as was said about the four basic truths (see 790). It suffices for lay persons that they know in a simple way, according to their age and capacity, the substance of the truths they must believe. Thus, they should know:

(a) The Creed.—One should know about God, that He is but one and that there are three divine Persons, Father, Son and Holy Ghost; that God is the maker of the world, and that He will reward everyone according to his deeds. One should know about Christ, that He is the Son of God and God Himself; that He was miraculously born of the Blessed Virgin Mary; that He suffered and died for our salvation; that He rose from the dead and by His own power ascended into glory and will come again after the general resurrection to judge all. One should know about the Church, that it is the one true Church founded by Christ, in which are found the communication of spiritual goods and the forgiveness of sins.

(b) The Decalogue.—One should know the general meaning of the Commandments so as to be able to regulate one’s own conduct by them. It is not necessary that a child should know all the kinds of crimes and vices that are forbidden by the Commandments. In fact, it is better for such not to know much about evil. Nor is it required that a layman should know how to make correct applications of the Commandments to complicated situations that require much previous study.

(c) The Virtues.—One should know enough to be able to apply to one’s own life, for ordinary cases, what a virtuous life demands. It is not necessary that a child should know the requirements of prudence as well as an experienced person, or that a layman should be able to settle doubts of conscience as well as a priest. But each should know enough to fulfill what is required of one of his age and condition. Both old and young should know in substance the acts of faith, hope, charity and contrition; for to these all are bound. The young should know the laws of the Church that apply to them (e.g., the law of abstinence); the older people should understand the law of fasting which they are bound to observe, etc.

(d) The Sacraments.—One should know substantially the doctrine of the Sacraments that are necessary for all, namely, Baptism, Penance and the Eucharist. Since all the faithful have the duty of baptizing in case of necessity, all should know how to administer lay Baptism properly and fruitfully. When the time comes for receiving a Sacrament, the recipient should know enough to receive it validly, licitly, and devoutly, although less knowledge is required in children and in the dying who cannot be fully instructed (see Canons 752, 854, 1330, 1331, 1020).

(e) Special Duties.—One should know the essentials of one’s condition or state of life and the right way to perform its ordinary duties. Children should understand the obligations of pupils and of subjects; the married, religious and priests should know the duties of their respective states; citizens, the loyalty owed to the community; officials, judges, lawyers, physicians, teachers, etc., the responsibilities to the public which their own professions imply.

(f) The Lord’s Prayer.—The substance of this form of prayer should be known by all, namely, that God is to be glorified, and that we should ask of Him with confidence goods of soul and body and deliverance from evil. Though Christ is the only necessary Mediator (I Tim., ii. 5), it is most suitable that all should know substantially the Hail Mary, namely, that we should ask the intercession of her who is the Mother of God and our Mother (John, xix, 27).

Is a person guilty of sin who does not know what to do in some manner that pertains to his state of life? (a) If he is blamably ignorant of the nature of a state he has undertaken or of the ordinary duties that it imposes, he is guilty of sin; for he is, in a sense, unjust to himself by obligating himself to what he does not understand, and to others by promising what he cannot fulfill. Examples: A young person who marries without understanding the meaning of the contract, or becomes a religious without knowing the meaning of the vows, would be ignorant of the nature of the state embraced. A priest occupied in the ministry, who does not know how to administer the Sacraments validly, how to explain the Gospels correctly, how to judge usual cases in confession rightly, etc., would be ignorant of the ordinary duties of his office. A ruler who habitually acts beyond his authority, a lawyer who regularly gives wrong advice, and a teacher who makes mistakes in the elements of his specialty, would also be ignorant of their ordinary duties.

(b) If a person understands the nature of his state and his everyday duties, but is ignorant of recondite points or extraordinary cases, he is not guilty; otherwise, no one could undertake with a safe conscience the office of pastor, physician, judge, etc.; for, even when a person has devoted a lifetime to a calling, he has to admit that he finds difficulties or problems that he cannot solve offhand. Example: Father Titus gave an incorrect solution about a case of restitution, because he had to express an opinion at once, and there were so many angles and circumstances that some of them were overlooked.

The means appointed by the Church for the retention of knowledge in matters of faith are:

(a) For the Laity.—The course of Christian doctrine should not be discontinued with the parochial school or Sunday school, but should be continued in the higher schools (Canon 1373). Moreover, for adults catechetical instruction is given on Sundays and feast days (Canon 1332), and the people are exhorted to attend sermons on matters of faith and morals that are preached at parochial Masses (Canons 1337-1348).

(b) For the Clergy.—The clergy are admonished not to give up study after ordination (Canon 129), and the law requires that the junior clergy should take examinations annually during the first three or five years after ordination to the priesthood (Canons 130, 590), and that all the clergy should take part in theological conferences several times a year (Canon 131).

What has been learned by heart is more easily retained in the memory, and hence the common practice of committing the Catechism to memory is to be recommended. Some believe that it is obligatory to memorize the Creed and other points mentioned above (see 920); but this is unlikely, since even the form of the Decalogue and of the Lord’s Prayer is not identical in different parts of scripture. In the early centuries the catechumens were obliged to learn the Creed and the Lord’s Prayer by heart before Baptism, but there is no general law that requires this at the present time.

(a) According to positive law, one is not obliged to memorize the words and order of the Creed and other formulas, and it may be considered an indication that a person has retained sufficiently what was learned, if he is able to reply correctly to questions put to him (e.g., to explain the first article of the Creed by stating the direct and simple signification of its terms, and so on with the rest).

(b) According to natural law, one is obliged to learn by rote ithe formulas of faith, if this is possible and there is danger of spiritual detriment when it is not done. There is hardly anyone who cannot by practice commit to memory the Our Father, the Apostles’ Creed, and short forms of acts of faith, hope, charity, and contrition; and, if none of them is thus known, it is practically certain that the grave duty of prayer will be neglected. Hence, it seems that there is a serious obligation of memorizing at least the Our Father. Feebleminded persons are not obliged to memorize, or even to know, the truths of faith, if they are incapable.

Confessors should examine in religion penitents who show signs of ignorance (e.g., in the manner of making their confession), and should grant or deny absolution according to the case.

(a) If the ignorance is about the truths that are necessary as a means of justification (see 790), the penitents should be dealt with as explained in 792.

(b) If the ignorance is about the truths that are necessary because commanded and there is urgent need of absolution (e.g., on account of mortal sin committed), the penitent may be absolved, if he is truly contrite and promises to repair his negligence by studying his religion, attending Sunday school, instructions, etc.

(c) If the ignorance is about the truths necessary because commanded, and there is no urgent necessity of absolution, the penitents may be sent away without absolution. Thus, children who have no serious sins to confess and who do not know how to say the act of contrition or other prayers, or who cannot answer simple questions of the Catechism, should be sent away with a blessing and told to study these things and return when they know them better.

These are the Apostles' Creed, the Decalogue, the Precepts of the Church, the Sacraments, the Lord's Prayer. - The Creed is required for believing rightly; the rest for acting rightly.

197. • The dogma contained in the Creed is threefold and must be believed, namely... 1º concerning God; 2º concerning Christ; 3º concerning the Church.

I. Concerning God, four things must be known and believed by you, namely that he is 1º One or unique in essence. - 2º Triune in persons equal and really distinct among themselves. - 3º The first cause of all things, or Creator of all creatures. - 4º Rewarder and avenger of our actions at least in another life.

II. Concerning Christ, know and believe explicitly six things, namely that he is 1º The natural Son of God, and therefore true God. - 2º Conceived and born of the Holy Spirit from the Virgin Mary. - 3º Suffered and died for us. - 4º Having returned to life from the dead by his own power. - 5º Ascending into heaven, and to be king of glory forever. - 6º To return to judge men at the end of the ages.

III. Concerning the Church, you ought to know and believe these three things, namely that she is 1º Unique on earth under one visible head. - 2º Governed and preserved by the assistance of the Holy Spirit. - 3º Infallible in matters of Faith and morals, and to be heard by all. Yet this last, although certain and of Faith, is not contained explicitly in the Creed.

198. • I. Art. - "I believe in God the Father almighty, Creator of heaven and earth." 1º I believe in God, that is, I believe God existing, one in essence and triune in persons... God the ultimate end... I believe God speaking. - 2º Father; the first person of the Most Holy Trinity and the principle of all things. - 3º Almighty; his principal attribute, also included in the following words. - 4º Creator of heaven and earth, that is, of all things which exist outside God.

II. Art. - "And in Jesus Christ, his only Son, our Lord." - 1º In Jesus Christ; in the same way and in the same sense as I believe in the Father. - 2º His only Son; it is believed explicitly that Christ is the natural Son of God... the second person of the Most Holy Trinity... and therefore God. - 3º Our Lord; it must be believed that Christ is Lord of all.

III. Art. - "Who was conceived of the Holy Spirit, born of the Virgin Mary." - 1º Was conceived of the Holy Spirit; it must be believed explicitly that Christ, as man, was conceived beyond the order of nature by the operation of the Holy Spirit. - 2º Born of the Virgin Mary; the birth from Mary, a Virgin before birth-giving and in birth-giving, must be believed explicitly.

199. • IV. Art. - "Suffered under Pontius Pilate, was crucified, died, and was buried." - 1º Suffered; the passion of Christ must be believed explicitly under grave obligation. - 2º Under Pontius Pilate; this circumstance does not pertain to Faith as to be held explicitly. - Thus all. - 3º Was crucified; more probably the crucifixion, expressing the kind of death, must be believed explicitly; for thus the Apostle, 1. Cor. 1.23: We preach Christ crucified. - 4º Died; the death of Christ must be believed explicitly. 1. Cor. 15.3: I delivered to you first of all... that Christ died for our sins. - 5º Was buried; the burial of Christ must be believed explicitly; but more probably only under light obligation, because it is a light circumstance. - Thus concerning all these things Lugo, disp. 12. n. 21.

V. Art. - "He descended into hell, on the third day he rose again from the dead." - 1º He descended into hell; more probably this is not to be believed explicitly under grave obligation, indeed not even under light obligation, according to Suarez; because it is not easily understood by the faithful. But Lugo, ibid., contradicts. - 2º He rose again from the dead; explicitly to be believed under grave obligation, because it is the foundation of Religion. - 3º On the third day; that circumstance of time is not to be believed explicitly. - Thus commonly.

VI. Art. - "He ascended into heaven, sits at the right hand of the Father almighty." - 1º He ascended into heaven; according to the humanity, to be believed explicitly and under grave obligation. - 2º Sits at the right hand of the Father; probably, according to many, this is not to be believed explicitly, because it is understood with difficulty by the faithful; but others affirm that it is to be believed explicitly with regard to honor, power, and supreme dominion. - Thus Suarez. - 3º Almighty; the same as in art. I. - Also signified indirectly is the power of Christ, who sits at the right hand of almighty God.

200. • VII. Art. - "Thence he will come to judge the living and the dead." - 1º Thence he will come to judge; it is to be believed explicitly, again, that Christ will come to judge men. - 2º The living and the dead, that is, all men, the dead from the origin of the world, and the living who will die in the final conflagration. - Thus more commonly. But these words the living and the dead, according to Lugo, are not to be believed explicitly, because of the variety of explanations.

VIII. Art. - "I believe in the Holy Spirit." - 1º I believe, in the same way as in the Father and the Son, as above. - 2º In the Holy Spirit; it must be believed explicitly that he is the third person of the Most Holy Trinity, equal to the Father and the Son, and therefore God. - 3º The procession from the Father and the Son is not to be believed explicitly by necessity of precept by individual faithful, although it is of Faith. For many things of Faith ought not to be known by all. - Lugo, Suarez, and others commonly.

IX. Art. - "The Holy Catholic Church, the Communion of Saints." - 1º The Church; it must be believed explicitly that she is the one true Church, etc., as above. - 2º Holy; it suffices to know and believe that she is holy because of her head, doctrine, her Sacraments, and canonized Saints, because concerning the rest different persons think differently. - 3º Catholic; it suffices to profess obedience to her in the person of her visible head. - 4º The Communion of Saints; whether it is to be believed explicitly, and only with regard to some communication of prayers?... Or only implicitly in the unity of the Church?... Whether under grave or under light obligation?... The Doctors do not agree. Whatever be the case, in practice all seem to know it sufficiently, since they often say Pray for me, and frequently invoke the Saints.

X. Art. - "The remission of sins." - 1º It must be believed explicitly that God remits sins for all who are rightly disposed. - 2º Likewise that the power of remitting sins is in the Church. - 3º It must likewise be believed explicitly that there is no remission of sins outside the Church ¹.

¹ Namely, there is no remission of sins for those who knowingly wish to be outside the true Church of Christ. For otherwise we shall see in its own place that remission of sins can be conferred upon a man rightly disposed and approaching in good faith, whether through baptism, or even through sacramental absolution even by a heretical or schismatic minister.

XI. Art. - "The resurrection of the flesh." - 1º Resurrection; the resurrection of all the dead must be believed explicitly. - 2º Of the flesh; but not of the man, so that it may be shown that only the body is corrupted, while the soul remains incorruptible and immortal.

XII. Art. - "Life everlasting." - 1º The eternal beatitude of the just must be believed explicitly by necessity of means. - 2º The eternal punishment of the damned, which we indirectly profess by believing that eternal life is to be granted to the just.

201. • I. The Precepts of the Decalogue:

1º Certainly explicit knowledge of the Decalogue is necessary from precept for all the faithful. - Thus all.

2º The Decalogue also must be believed explicitly, because the precepts of the Decalogue have been revealed so that they may be observed by all; now what has been revealed must be believed by divine Faith; and what has been revealed for directing the acts of individuals must be explicitly known by all. Therefore. Yet many contradict, because precepts of this kind can be known in another way than by revelation.

3º The precepts are not necessarily to be known by memory and in the customary order, although the faithful are to be exhorted to this.

202. • II. The Precepts of the Church:

1º They are not to be believed by divine Faith, because they have not been revealed by God, at least insofar as they are precepts of the Church. This only must be believed, that the Church has the right of making laws and precepts from divine authority.

2º The principal precepts of the Church ought to be known by all, those whose observance pertains to all the faithful; namely, the precept of keeping Feasts and of hearing Mass on them, the precept of annual confession, of Paschal Communion, of fasting and abstinence, which will be explained in their own place.

To the obligation of knowing the precepts is also referred this, that individuals must necessarily know the duties of their own state or condition.

203. • All ought explicitly to know and believe:

1º Baptism, its efficacy and absolute necessity for attaining salvation.

2º Penance, and its efficacy for obtaining the remission of sins.

3º The Eucharist, and in it the real presence of Christ, true God and man. Likewise, according to the common opinion, it must be believed explicitly that Christ is whole in each species; and also more probably, that he is offered in sacrifice, since all ought to assist at the sacrifice of the Mass. But more probably Transubstantiation is not to be believed explicitly. - Thus commonly, Lugo, De Fide, disp. 13. sect. 5. n. 121.

4º The other Sacraments, when they are proximately to be received. But according to the common opinion it is not necessary to know and understand those which are not to be received.

204. • 1º Under grave obligation all are bound to know it as to substance, that is, to know that God is to be prayed to with hope and confidence, and that from him are to be sought all goods both of soul and of body, and also graces for escaping evils of the soul. - In it God is believed as provident, helping, forgiving, rewarding.

2º All are bound, at least under light obligation, to recite it sometime, as the common opinion holds with Lugo, disp. 13. sect. 5. n. 133. - Suarez, disp. 13. sect. 4. n. 12.

3º Probably the obligation of retaining it by memory does not bind under grave obligation. Thus Lugo, ibid. - Suarez, ibid. - Busemb. apud St. Lig. n. 3, against some who draw out a grave obligation from the words of Christ: Thus you shall pray. But those words can be understood concerning the substance of the same prayer. To the Lord's Prayer, from the usage of the Church and the practice of the faithful, the Angelic Salutation is almost joined; although this is not to be known and recited from obligation, nevertheless from becomingness it is to be known and recited on account of the patronage of the Blessed Virgin and the worship due to her.

709. Faith is necessary by necessity of precept.

A. By necessity of precept under grave obligation all must explicitly know as to substance, that is, so that they have a common understanding of these things, and, if questioned concerning them, can answer the substance, although they hold in memory neither the precise words nor the order of the words:

1. Those things which are required for believing and thinking rightly, namely, the Apostles' Symbol, as is established from the perpetual use of the Church, requiring this knowledge before Baptism; besides, a Christian must summarily know the doctrine of Christ as to the principal truths, namely, the articles of faith, and be able to distinguish it from others.

Those things, however, of lesser importance which are contained in the symbol are obligatory only under light obligation, such as the perpetual virginity of the Blessed Virgin Mary; circumstances of time: under Pontius Pilate, the third day; the burial of Christ, and descent into hell, and sitting at the right hand of the Father; the judgment of the living and the dead; the communion of saints, etc.

2. Those things which are required for living rightly, namely:

a) the universal precepts of law, namely, the precepts of the decalogue and the five precepts of the Church, which all must observe;

b) the proper duties of state or condition.

3. Those things which are required for rightly using the special helps of salvation, namely:

a) the Lord's prayer, concerning which they ought at least to know that God is to be prayed to for the individual good things to be acquired and evils to be avoided which are enumerated there;

b) the sacraments, as much as is necessary that they be received well, namely, Baptism, Penance, and Eucharist always, because they pertain to all, but the rest when someone wishes to receive them.

The Symbol, the Lord's prayer, and the sacraments are to be explicitly believed; the rest can also be sufficiently known explicitly by reason alone; the decalogue, as revealed, can be explicitly believed, and at least implicitly must be believed.

B. By necessity of precept under light obligation all must explicitly know from custom and the common use of the faithful:

1. the sign of the cross, which is the distinctive sign of a Christian;

2. the angelic salutation, at least as to substance, because the Blessed Virgin is mediatrix of grace;

3. the symbol, the precepts of the decalogue and of the Church, the Lord's prayer, as to the words.

710. Practical corollaries. - 1. Parents and superiors, to whom it belongs to instruct others in faith, are gravely obliged, as soon as they arrive at the use of reason, gradually to teach them those things which must be known by necessity of means and of precept. This office in parish priests is of justice.

2. Hence greater explicit faith is required in certain persons by reason of office, condition, and state, for example, in those who must instruct others, as in the bishop, parish priest, preacher, confessor, a man of greater knowledge, a judge, a magistrate, etc.

3. If the confessor, on account of probable reasons, doubts whether the penitent is ignorant of things necessary to be known by necessity of means or precept, he is bound to question him concerning these. This today often happens.

4. "The confessor will conjecture that ignorance from the weakness of a younger or older age, from dullness of mind, from defect of education and letters, and from the mode of confessing, from the confession itself, for example, from long neglect of prayer, of frequenting the church, sermons, sacraments, and, while doubt remains, from prudent and discreet questioning" (Waffelaert, o. c., n. 191).

5. Yet St. Alphonsus notes, Praxis Confessarii, n. 22: "St. Leonard of Port Maurice, speaking of urban persons negligent of their own salvation, who hold it to be a great labor and insult to themselves to be questioned concerning these things, says that it befits the confessor to say to them: Come, let us elicit the Christian acts together at once; say with me...," namely, adding the act of faith with the principal mysteries.

6. Those ignorant of things necessary by necessity of precept only are to be admonished that they learn them, and if they seriously propose this, they can be absolved. But if they have already proposed it rather often, it must be investigated whether the preceding confessions were not invalid from defect of purpose; and sometimes absolution must be deferred for them. - But if they do not have the opportunity of learning those things, let the confessor propose to them the substance to be believed, with the burden of learning it more perfectly, or of returning to learn it.

7. St. Alphonsus notes, Theologia Moralis, l. 2, n. 3, 3: In practice, those who are ignorant word for word of the symbol, prayers, etc., especially if they are more unlearned, are to be admonished that they learn them; otherwise they will expose themselves to the great danger also of not retaining the substance, and scarcely otherwise will they satisfy the precept of prayer.

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:

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

2. 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.

1. "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:

1. 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;

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

3. 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:

1. 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;

2. 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;

3. 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:

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

I. Both Theologians and Parish priests and Confessors are commonly solicitous and diligent in explaining the articles of faith which illuminate the mind, and which halt almost entirely in the mind. The Faithful also easily commit such articles to memory, since they inflict no grave inconvenience upon the flesh and the appetites. On the contrary, both the ministers, in explaining the doctrine of morals, and the Faithful, in learning it, at times labor under negligence. The Christian religion, as was said in Book I and must often be said again, consists of two things — namely, of what is to be believed and what is to be done — which mutually aid one another, and which, separated, are bereft of heavenly life.

II. If faith without works is dead, the instruction of faith without the instruction of morals is likewise languid and dead. Add to this that the precepts of morals, since they are hostile enemies to flesh, blood, and the appetites, are learned with difficulty, and with greater difficulty imprinted upon the soul. Therefore with greater diligence and more fervent zeal must the ministers of the evangelical flock imbue and teach the Faithful the divine and ecclesiastical precepts.

III. The first thing the person to be baptized promises is: I renounce Satan, and all his pomps, and his works. This renunciation precedes the profession of faith, as a necessary preamble, as it is called. When baptized infants become adults, and come to Catechism, that is, to the learning of Christian doctrine, the Catechists are bound first of all to explain most exactly the legitimate meanings of this promise and renunciation. They must teach them what those pomps and works signify, to which they have bidden farewell. Those pomps are vain and immodest garments; they are luxury, haughtiness, comedies, theatrical spectacles, which the devil devised for the seduction of men. Those works are all the things that cannot be referred to the glory of God.

IV. After the explanation of this renunciation, what the Christian life is must be set forth. Now this is the image of the life of Christ Jesus, whose principal lineaments are humility, charity, justice, chastity. A specimen of these virtues must be sketched for them; and it must be explained that, by force of the baptismal profession, the Faithful have consecrated both soul and body to God: the body itself, as Paul says, is the temple of the Holy Ghost, and must therefore be kept chaste, modest, and undefiled. Let the Catechists set forth that Christians are placed in this world solely as soldiers, who must of necessity fight continually against the World, the Flesh, and the Devil. Just as these three enemies watch day and night to destroy souls eternally, so Christians are bound to keep watch, that they may avoid seduction and attain the victory. Let them inculcate more deeply that they cannot attain the kingdom of heaven without perpetual conflict against the three enemies indicated; and that all who will live godly in Christ Jesus must suffer persecution, as Christ our Master suffered even unto death.

V. These are, as it were, the general preceptions — and many others besides, which were recounted in Book I — to be explained distinctly and perspicuously, and continually repeated: because, just as an effigy is with difficulty carved in hard marble, so with the greatest difficulty do these axioms, contrary to the appetites of men, adhere in their souls. Today they are learned, and tomorrow they vanish. And yet, unless souls be purged and formed by these preceptions, with difficulty are the very mysteries believed with a living faith. Let the ministers of Christ come to their senses, then, and understand that they most gravely betray their proper ministry unless they exactly teach young men and grown girls the doctrine by which the Christian life is to be formed after the example of Christ and the Saints. This general instruction being premised — which is as it were the basis and foundation of the Christian edifice — the rules and precepts must be explained which Christ has prescribed as the means for attaining this end.

VI. Question I. Which are the precepts and means which God commands for the forming of morals, which Christians are bound to know? Answer. They are the ten commandments of the Decalogue, of each of which there will be discourse. Let the ministers of God be diligent and fervent in explaining these two commandments: Thou shalt love the Lord thy God ... and thy Neighbor as thyself. The faithful, then, must know the ten commandments of the Decalogue, and the seven Sacraments. The knowledge of Baptism, of Penance, and of the Eucharist is especially necessary, because these three Sacraments are necessary to all adults. Yet ignorance of the other four is not harmless, since that sevenfold number is a prerogative of the catholic Church. They must, moreover, know the dignity of these Sacraments, and their efficacy for purging souls and adorning them with sanctity; and besides, the dispositions which must precede in those receiving them for their worthy reception — otherwise the knowledge of them would be fruitless: for they must be known to this end, that they may profit souls.

VII. The precept of praying is grave. Now the prayer which Christ imposed upon us is the Lord's Prayer. For thus he says, Matthew 6: Thus therefore shall you pray: Our Father, etc.; and holy Mother Church says: Admonished by salutary precepts, and formed by divine institution, we dare to say: Our Father, etc. This prayer of Christ the Catechism of Trent wisely interprets; therefore Parish priests ought to explain this interpretation to the Faithful in the vernacular tongue. Necessary, moreover, is the knowledge of the precepts of holy Mother Church, and of the angelic salutation. Let Parish priests therefore diligently take care that grown children learn the Decalogue, the Lord's Prayer, the Creed, and also the angelic Salutation.

VIII. This must be added: that each one must know, besides the articles of faith and the precepts of morals common to all, those precepts and obligations also which affect his own state and office, or dignity and profession, as the divine Scriptures, the Fathers, and the Theologians teach with St. Thomas, I-II, q. 76, art. 2, saying: All are bound to know in common the things which are of faith, and the universal precepts of the law; but each one, the things which pertain to his state or office. Hence the married must of necessity know the things which regard their state; and it belongs to them, if they be fathers of families, to teach their children, servants, and domestics.

IX. All ecclesiastics, by force of their proper state, are bound to a greater knowledge than the laity. Of ecclesiastics, moreover, some are Clerics, some Priests, some Parish priests, Bishops, etc. The knowledge of Parish priests and Confessors ought to shine forth singularly. For by natural and divine law pastors must feed the flock with the food of heavenly doctrine. These men are bound to be so exactly versed in the doctrine of faith and morals, that they can fit it to the capacity of the rude people. For it is theirs to break the bread for the little ones, and to imitate the nurse, who changes bread into milk, that the food may become suitable for infants. Prelates, Bishops, and supreme Pontiffs are bound to an ampler knowledge of the heavenly mysteries.

X. Question II. Can some rude Faithful be excused, on account of dullness of wit, from the knowledge of certain articles? Answer. There have been some who taught that certain rude persons can be saved even though they believe nothing article by article, provided they implicitly believe whatever holy Mother Church proposes to be believed. But this opinion is utterly false. Others say it is enough if those rude persons explicitly believe some one article. But this opinion too is improbable and false. Wherefore it must be said that in such persons, provided they be possessed of reason, there can be no invincible ignorance of the articles whose faith is necessary with the necessity of means. But whether, concerning the articles whose faith is necessary with the necessity of precept, invincible ignorance can occur in some rare case, I dare neither certainly deny nor affirm. Perhaps the affirming opinion is probable. The faculty of perceiving the truths of faith is to be sought not from human powers alone, but above all from the grace of God, who enlighteneth every man that cometh into this world.

XI. Question III. Do those Faithful satisfy the precept of faith who learn the Creed, the ten commandments of the Decalogue, the Lord's Prayer, and the angelic Salutation in Latin, when they are altogether ignorant of the Latin tongue? Answer. All these things, by force of an ecclesiastical precept confirmed by long custom, the Faithful must know by memory, at least as to the substance, as it is called, as has been said. If they understood nothing at all of what they have learned by memory, what would the knowledge profit them? Such persons would have a knowledge of words, not of truths; and it would be just as if they lacked knowledge.

XII. The precept of knowing the articles of faith contained in the Creed, and the precepts of the Decalogue, is divine. But that is ecclesiastical by which it is commanded that all these be consigned to memory, and recited by memory.

XIII. Question IV. When are the Faithful bound to elicit internal acts of faith? Answer. The Theologians distinguish a twofold obligation: one per se, the other per accidens. The first flows from the precept itself, prescinding from any other respect. The second arises from another precept, which cannot be fulfilled without an act of faith: as, if you would elicit an act of charity, faith is prerequired; for you cannot love God unless you believe him. Per se, then, children are obliged, once the light of reason is acquired, to elicit an act of faith; just as also, according to the graver Theologians, and especially St. Thomas, they are bound to love God with the love of charity. Concerning the other times at which adults are bound to elicit acts of faith, the Casuists dispute; and by the benefit of Probabilism they formerly, above all, exempted the Faithful from this obligation. Wherefore Innocent XI condemned this proposition: Faith is not considered to fall under a special precept and of itself. He condemned this other also: It is enough to elicit an act of faith once in a lifetime. Similar is another condemned by the same Pontiff: It suffices to have believed those mysteries once. Hence it appears that the precept of faith obliges of itself, and that it does not suffice to elicit an act of faith once in a lifetime, or once within a five-year period. The Casuists who wrote after the condemnation of the propositions dispute whether it is enough to elicit an act of faith once within two years, others once within a year. These disputations do not foster, but weaken, the exercise of faith; and, as it seems to me, they are also vain. Just Christians elicit acts of faith not once, but several times a day. For daily they recite the Creed, and pour out other prayers, which can scarcely — nay, not even scarcely — be performed without the exercise of faith. Christian sinners also, unless they be utterly criminal, recite the Creed and other prayers, frequent the Churches, hear Mass, adore the sacred Body of Christ. Wherefore few of the Faithful are found who do not frequently produce acts of faith. I should scarcely count him a Christian who within a year elicited an act of faith only once. This frequency of acts I dare not define; but let each fulfill the precept in the best way he can. The life of Christians is a life of faith, of hope, and of charity. The bodily life needs daily nourishment: and shall the spiritual and divine life bring forth acts only once in a year? The just man liveth by faith. If he lives, he frequently performs the offices of life. When the Sacraments are received, acts of faith are necessary. At the time of death the precept urges of itself — not only because then the demon renews his assaults (whom resist ye, strong in faith, says St. Peter, first epistle, chapter 5), but also because at that time above all Christians are bound to bear the testimony of their profession. And, to embrace all in few words: since the life of Christians is a warfare upon earth, St. Paul exhorts all that, taking the shield of faith, they fight strenuously against the powers of darkness, if they truly long to obtain the prize.

I PREMISE first, with Sanchez lib. 2. cap. 3., Valencia disp. 1. quaest. 2. p. 3. in calce, Azor tom. 1. lib. 8. cap. 7. quaestio 1., that the faithful are bound to learn those things which they must believe. Hence see how necessary the School of Christian doctrine is. The reason is, because it is a necessary means; for faith comes from hearing: Rom 10.

I PREFACE secondly, that Doctors and Pastors are bound to know not only the articles, but also other truths of FAITH, as D. Thomas teaches art. 5., D. Bonaventure de 6. aliis Seraphim, and de Eccl. Hierarch.

CONCERNING the question, the first opinion is that it is enough for rustics to believe the articles of faith implicitly, and consequently to know them, namely by believing what the Church believes; and therefore they are guilty of no fault if they ignore the Mystery of the Trinity. So Innocent in cap. Firmiter in fine de summa Trinitate. Jo. Andreas rubr. eo tit. num. 26. Abbas num. 6. Hostiensis num. 11. et 18. Imola num. 11. et 12. Ananias cap. firmissime, num. 7. de haeret. Bald. C. de Summa Trinit. in rubr. num. 7 et 8. Zanchinus de haeret. cap. 2. and Rosella verb. Fides, provided they believe that God exists and rewards. This opinion is proclaimed erroneous by Valencia quaest. 2. p. 4. Petrus Ledefma 2. Tom. summae, tract. 1. cap. 2. Sanchez lib. 2. cap. 3.; indeed it is proclaimed heretical by Bannes 2. 2. quaest. 22. art. 2. col. 3. and Eymericus in 2. p. direct. Inq quaest. 10. haeresi 8., condemned by Gregory II. See also de Lugo disp. 13. sect. 4. num. 60. For my part I do not believe that those Doctors spoke of all rustics, but only of certain ruder ones, nearly incapable, such as abound in desert places, as Vasq. notes 1 2 disp 121. cap. 2.

The SECOND opinion is that all are bound to believe all the articles of the Apostles' Creed. But they seem to rely on this, that the Holy Fathers say it was composed by the Apostles, as D. August. lib. de fide, et Symb. cap. 1., Cyril catech. 5., and this is supposed in many decrees which Gratian collected de consecr. dist. 4. So think Gabriel 3. dist. 25. quaest. un. art. 2., Marsil. 3. quaest. 14. art. 3. concl. 5., Castro lib. 1. de iusta haeret. punit. cap. 9., Bannes 2. 2. quaest. 2. art. 8. disp. 2., Aragon. eadem quaest. 2. art. 6., Valent. quaest. 2. p. 3. et p. 4., Sayr. in Claui Reg. lib. 2. cap. 9. num. 15., Suarez de fide, disp. 13. sect. 14., although not all say this absolutely: Becanus p. 2. cap. 12. n. 8., Bellarm. in Symbolo, §. 3. et 5., Laym. tract. 1. cap. 9., Caspens. disp. 3. sect. 6. num. 40., Tanner. quaest. 7. dub. 3., Lugo disp. 13. sect. 4., Fuliesc. lib. 3. cap. 5., Morandus quaestione 10., Fagundez lib. 1. cap. 2. num. 30., Nauar. lib. 5. Consil. tit. de paen. consil. 6. quaest. 1. In the second edit. consil. 10. quaest. 1. and Azor. p. 1. lib. 8. cap. 6. they say it is necessary to believe either the articles of the Apostles' Creed, or the Creed of 14 articles, which is called the children's catechism.

The THIRD opinion is that not all are bound to believe explicitly the articles of the Creed as they are contained in the children's Catechism, but those which the Church celebrates with solemn title and proposes as to be learned. So Scotus dist. 25. quaest. 1. § sed posito., Richard. art. 4. quaest. 7., Angel. verb. fides num 7., and there Sylvest. quaest 3., Tabiena v. credere, q. 3., Michaël Medina lib. 4. de recta in Deum fide, cap. 6., Albertus 3. dist. 25. art. 6., Dugand. quaest. 1. num 9., Almain. quaest. un. It is cited from Sanchez, Fagundez, and others commonly to D. Bonaventure dist. 25. quaest. 3., but undeservedly, as I shall say.

The FOURTH opinion is that all are bound to believe the fourteen articles contained in the children's Catechism; because the Holy Church opens them up so much by preaching and solemn expositions that no one can plead ignorance. This is the opinion of D. Bonaventure, who explains of which articles he speaks, and refers to the articles of the children's catechism: the Mystery of the Trinity and other articles, all of which, concerning God, are seven; and seven concerning Christ as man; and the effective remission of sins, resurrection, and glorification are reduced to the divinity; but meritoriously to Christ, who justifies through the Sacraments, especially Baptism and Penance; while through the Eucharist the worship of God is principally sustained. This is also the opinion of D. Thom. ad prim. Corinth. 11. lect. 4. There follow Armilla v. credere, num. 2., Eymer. p. 1. direct. Inq quaest. 3. ibi, Penna in com. 20. et 2. p. quaest. 10. com. 35., Tolet. lib. 4. summa, cap. 2., Pet. Ledefma 2. Tom. summae, tract. 1. cap. 2., Vasq. disp. 121. cap. 2., Manuel p. tom. summae, secunda edit. cap. 88., Ludov. Lopez p. 1. Instruct. cap. 41., Azor. t. 1. lib. 8. cap. 6. quaestio 2., Sanchez, citing others lib. 1. cap. 3. num. 6., Scotus 3. dist. 25. quaest. 1. et 4. dist. 5. quaest. 1. and the Scotists, especially Mastrius disp. 6. quaest. 16. num. 408. The fourteen articles, according to the common opinion of Theologians, I expounded in quaest. 8.: seven concerning the Divinity, and the same number concerning the Humanity of Christ and his works.

I ASSERT with D. Bonaventure first, that not all the articles must be believed by necessity of precept, but only those which the Church proposes and teaches in the Creed of the Catechism and of the Apostles.

It is PROVED from the Holy Doctor, because the Creed is handed down and composed for this purpose, as the Holy Fathers teach, especially D. August. serm. 130. de tempore, and the Councils to be cited shortly.

And the Catechism of Pius V. declares: Those things which Christian men must first hold are those which the Holy Apostles, breathing with the divine Spirit, distinguished in the twelve articles of the Creed.

It is PROVED indeed from St. Bonaventure that one is not bound to know all the contents of the Creed most distinctly, for there are some things in it, such as the Communion of Saints, and much more the emanation of the Holy Spirit from the Father, and from the Son through the way of the will, and of the Son through the intellect, which Theologians scarcely grasp; and if we were bound to know all these entirely distinctly, very few would be saved, which is incredible.

Therefore it suffices to believe explicitly indeed, and expressly, the seven Mysteries of the Godhead and the seven of the Humanity, to which are reduced the works of Creation, Justification, and Glorification, as the Holy Doctor concludes in corpore. But they must know the means to Justification, namely Baptism, Penance, and add also the Eucharist.

But all the rest they must believe implicitly, believing whatever the Holy Mother Church believes. And they must believe the Church itself united under the Roman Pontiff.

But the rule of the Holy Doctor is excellent, that those articles are to be believed explicitly which the Holy Church expounds in the Creed, asserts as necessary by preaching, and celebrates with solemnities. Here he does not wish to say that only those which are solemnized are to be believed, as Valencia, Fagundez, and Caspensis ascribe to him, who infer that the mystery of the Circumcision, of the Epiphany, etc. must also be believed as necessary in this way. For he does not say that all Mysteries are to be believed which are celebrated on feastdays; but those which are in the Creed; especially those which are more frequently handed down and expounded, such as the Incarnation, Nativity, Death, Resurrection, Ascension, etc. Hence it is clear that Tanner also spoke badly of the Holy Doctor num. 68.

It is proved by the third argument 2. against the objection with a reply; As obedience stands with respect to precepts, and charity with respect to things to be loved, so faith with respect to the articles. But obedience is not true unless one is ready to obey all precepts, and accepts what is imposed according to place and time; nor is there charity unless one is ready to love God and neighbor explicitly, when it is enjoined on him: Therefore also faith is not whole unless all things necessary for one's state are believed.

I assert secondly: As those things which are in the Creed are necessarily to be believed with respect to knowledge, so with respect to action those things are necessarily to be known and believed which are necessary for exercising the Christian life: this is clear from the argument cited above.

But these are: the Sacrament of Baptism, necessary for professing the faith and for fulfilling the obligations owed to the Christian name; the Sacrament of Penance as the necessary means of salvation to be had after Baptism by those who have fallen mortally: And the Eucharist, because we are bound to receive it; and it is the chief Sacrament of faith, by which we venerate the Lord Jesus.

As to the other Sacraments, some, according to Suarez disp. 13. sect. 4., think they must be believed as necessary; but Suarez loc. cit., Sanchez lib. 2. cap. 5. and Fagundez lib. 1. cap. 2. num. 40. deny it, because they are not simply necessary. As to the other three, these assert with Henriquez lib. 6. de Poenit. cap. 28., Valencia disp. 1. quaest. 2. p. 5., Becanus p. 2. cap. 12. n. 111., Bannes quaest. 2. art. 8. disp. 2., Petrus Ledesma tom. 2. summae, tract. 1. cap. 2. But this is the opinion of D. Bonaventure dist. 25. quaest. 1. ad 3., who says that this knowledge is reduced to the article of the Church and the remission of sins: the Eucharist indeed is the Sacrament of union, by which we are deeply joined to Christ: but Baptism and Penance are the Sacraments of justification; therefore, as the Holy Doctor observes, it is said in the Nicene Symbol: I confess one baptism for the remission of sins.

I add that faith in the Decalogue is also necessary for its observance. So Suarez disp. 13. sect. 4. num. 11., Fagundez lib. 1. cap. 2. num. 41. And as to knowing it, Sylv. verb. scientia, num. unico asserts it, Angelus there num. 1., Tabiena ad fin., Armilla num. 2., Bannes quaest. 2. art. 8. disp. 2., Ledesma tom. 1. summae, tract. 1. cap. 2., Clavis Reg. lib. 2. cap. 9. num. 30., Sanchez lib. 2. cap. 5. num. 10., Valencia disp. 1. quaest. 2. p. 5., Fuliensis lib. 3. cap. 5.

But the Holy Doctor notes serm. 2. Decalogi that the first three precepts are referred to the articles of the Godhead; but the others to the unity knit together among men in charity.

It is proved by D. Bonaventure arg. 5. with the reply added, for the reason which Sanchez, Fagundez, and others use. That which is simply necessary for observance cannot be observed unless it is known; and if it is for a supernatural end, it cannot be sufficiently known unless it is believed by faith: But the precepts of the Decalogue must necessarily be observed on account of the supernatural end; nor is invincible ignorance of them possible in those who are educated among Christians: Therefore. And indeed that invincible ignorance of these is not given, they assert with D. Bonaventure, D. Thom. 1. Corinth. 11. lect. 4., Durand. 3 dist. 25. quaest. 1., Gabriel quaest. enarrat. 2., Manuel tom. 1. summae, secundae edit. cap. 88. num. 4. The reason of St. Bonaventure is in corpore, because with such an abundance of instructions no one can be excused, since he can easily learn them by heart.

But that there may be some rustic folk in whom there is some invincible ignorance, I would almost grant to Navarro, Bannes, Ledesma above, Azor lib. 8. cap. 6. quaestio 7. et cap. 7. quaestio 3. et cap. 8. quaestio ult., Vasquez disp. 121. cap. 2., Sanchez lib. 2. cap. 5. num. 20., Fagundez lib. 1. cap. 2. num. 67. But the opposite is more certain, as I said 1. 2. tract. 3. disp. 3. quaest. 2.

I add with D. Bonaventure ad 5. that we are bound to know also the Lord's Prayer, by which we must know to ask all things from God. The Holy Doctor indicates this more clearly 4. dist. 16. p. 2. dubio litt. et S. p. Breviloq. in fine, et S. p. Centilog. sect. 46. et p. 3. Stimuli Divini Amoris, cap. 17. et in cap. 3. Regulae nostrae, and it is the opinion of D. Aug. lib. de fide, et operibus, cap. 6. et 9. lib. de fide, et Symb. et in serm. in vig. Paschae, et Pentecost. The Councils prescribe this: Brach. II. and Cabil. cap. 46. relata de consecr. dist. 4. c. 20. et seq., Mogunt. cap. 46., Foroliense, and Rhem. according to Fagundez num. 59., Autel. cap. 10. et 19., Later. under Leo sess. 9. et, Trid. sess. 6. cap. 7. et sess. 24. cap. 4., according to Tanner num. 66. So also Fuliensis.

The reason of these Councils, which is frequent and familiar to St. Bonaventure, is, because this is the mark of a Christian, and without this prayer one does not know how to ask what is necessary for salvation.

But the Councils cited teach that all should commit the Creed and the Lord's Prayer to memory faithfully. And the VII. Synod can. 7. says that he who does not know the Creed is not to be reckoned a Catholic.

The Holy Doctor adds in Confessionali, cap. 2. particula 9. that the Confessor ought to ask penitents whether they know the aforesaid, as often as he rightly suspects it: For it is a sin not to know these things, as I said. So also Bannes loc. cit., Azor. lib. 8. cap. 8., Sanchez lib. 2. cap. 5. n. 21., Fagundez n. 68.

From the Councils cited Fagundez, Sanchez, Suarez, and others with them add that even the words ought to be learned by memory, and that absolution is to be suspended for those who, though admonished repeatedly, refuse to learn them.

You will ask at what time the precept of believing and knowing the aforesaid Mysteries begins to bind.

It is answered, that the obligation begins in the seventh year. So Suarez de fide disp. 13. sect. 5. num. 6., Azor. T. 1. lib. 8. cap. 7. quaestio. 1., Sanchez lib. 2. Decal. cap. 3. num. 12., with D. Bonaventure here quaest. 3., where Fagundez cites num. 57. and others with him. Nevertheless they are not bound at once to know, but to begin to learn, and to apply moral diligence, that they may learn those things which I have mentioned, and the five precepts of the Church. These are the obligations of all the faithful.

But indeed the Holy Doctor notes ad 1. et 2. that Doctors and Pastors ought to know all things which are to be taught in the Church: but the others ought to know those which belong to their state. See also Azorius lib. 2. cap. 2. quaestio 3., Sanchez num. 11., Fagundez num. 48., where he says it is the common opinion, with D. Thom. quaest. 2. art. 6.

Therefore the Holy Doctor dist. 25. quaest. 1. expounds the Creed divinely, and ad 2. says that many things are drawn from the Creed which are to be discussed by Theologians.

But in the reply ad 5. he explains why other things were added to the Creed of the Apostles, namely the Nicene and that of Athanasius: namely to uproot heresies. Therefore it is said: I believe in one God, to confound the Manichaean, who posited two principles. One the origin of corporeal things, that is, an evil God: the other the good one, of spiritual things; but this is blunted by those words: Creator of heaven and earth, of all things visible and invisible. To confute the Arians it is said: And in one Lord Jesus Christ the only-begotten Son of God, and born of the Father before all ages, God of God, Light of light, true God of true God, consubstantial with the Father, by whom all things were made. But for the confutation of Macedonius, and of Nestorius, and of Eutyches, who said the Holy Spirit was a servant; it is said: and in one Holy Spirit the Lord and life-giver, who proceeds from the Father. The Church added: who proceeds from the Son (Filioque) to refute the error of the Greeks. It is added: Who spoke through the prophets to eliminate some who said they spoke like phantoms. See the Holy Doctor distinguishing excellently why these Creeds are employed at various times.

But it is a divine precept to know these things, as I said with D. Bonaventure quaest. praecedenti, since Christ commanded, Matth. ult. Teach all nations, etc.