Moral Theology Part 40

(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 Ma.s.ses (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).

923. 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.

924. 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.

925. The Commandment of Internal Acts of Faith.--The second commandment of faith mentioned above (see 913) is both negative and affirmative.

(a) As negative, it forbids at any time disbelief or doubt concerning that which G.o.d proposes for faith. This aspect has been treated above in discussing the sins against faith (see 813 sqq., 840 sqq.). (b) As affirmative, it commands that one at certain times should give a.s.sent to the truths revealed by G.o.d. This aspect of the commandment will be considered now.

926. The existence of the command that one should elicit a positive act of a.s.sent to divine truth is taught in both Testaments. (a) In the Old Testament, implicit faith in all scripture was required; for lawgivers, prophets, and inspired writers spoke as delivering a message from G.o.d.

Moreover, explicit faith in G.o.d and His Providence was commanded (see 788). (b) In the New Testament, implicit faith in all revealed doctrine is required, whether delivered in writing or as tradition (II Thess., ii. 15). Moreover, there is a command of explicit faith in the Gospel: "This is His commandment that we should believe in the name of His Son, Jesus Christ, and love one another, as He hath given commandment unto us" (I John, iii. 23).

927. This commandment obliges adults under grave sin as to all revealed truths. (a) The primary truths of revelation, truths of faith and morals to which all are commanded to give a.s.sent (i.e., to believe explicitly), are so important that those who refuse to believe them merit condemnation (Mark, xvi. 16). (b) The secondary truths of revelation--i.e., those that were made known by G.o.d, not for their own sake, but on account of their relation to the primary truths (e.g., the names of the patriarchs, the size of Saul, the complexion of David and thousands of similar facts)--need not be known by all, for that is impossible. But all are seriously obliged to believe that everything contained in the Word of G.o.d is true, and to be ready to give a.s.sent even to the truths that are not known. Hence, the minor truths of revelation must be believed under pain of grave sin--implicitly, if they are not known, explicitly, when they become known.

928. The obligation of explicit faith in the primary truths or articles of faith is not grave with reference to every detail contained in those truths. (a) Some details, on account of their difficulty, oblige to explicit faith only under venial sin. Such are (in the Creed) the descent into Limbo, the procession of the Holy Ghost, the mode of the Communion of Saints. (b) Other details, on account of less importance, do not oblige to explicit faith under any sin. Such are the facts that it was Pilate under whom Christ suffered, that it was the third day when Christ rose from the dead.

929. An affirmative commandment "obliges at all times, but not for all times" (see 371). Hence, the question: How often or when must one give internal a.s.sent to the teachings of faith, in order to fulfill the law?

Before answering this question, let us distinguish three kinds of laws that may oblige one to an act of faith: (a) the divine law expressly prescribing an act of faith; (b) the divine law prescribing an act of some other virtue, which presupposes an act of faith; (e) human law prescribing something that at least presupposes or includes an act of faith.

930. The divine law expressly prescribing an act of faith (about which we spoke in 925), obliges in the following cases: (a) at the time when the commandment is first presented to one, and one recognizes its obligation: "Preach the Gospel to every creature. He that believeth and is baptized shall be saved; he that believeth not shall be condemned"

(Mark, xvi. 16); (b) it also obliges at other times during life; for "the just man liveth by faith" (Rom, i. 17). The Church has rejected the Jansenistic teaching that an act of faith once in a lifetime suffices (see Denzinger-Banwart, nn. 1101, 1167, 1215).

931. The commandment of internal belief is brought before one for the first time, either of one's whole life or for the first time after loss of faith, as follows:

(a) It is brought before a person for the first time in his life, when he first hears the truths of faith, or first realizes his duty of accepting them. Examples: A Catholic child who has just reached the age of reason and has been told in Sunday school that he must believe the Creed and other truths he has been taught; an adult Catholic who hears for the first time of transubstantiation, or of some other dogma just defined by the Church; a non-Catholic who has just perceived the truth of the Catholic Church.

(b) The commandment of internal belief is brought before one for the first time after loss of faith, as soon as the duty of returning to belief occurs to the mind.

932. Does this commandment require that, as soon as the obligation of faith dawns on one, one is obliged without an instant's delay to make a formal and explicit act of faith?

(a) As regards children, on account of the imperfection of their understanding, it can easily happen that they do not perceive that the obligation binds them there and then, or that it binds under sin, and thus some time may elapse after the use of reason, or after knowledge of the command of faith, before the omission of the act of belief would become a sin. Practically every child of Catholic education complies with the command when, having learned the truths that must be known, he says devoutly the act of faith, either in his own words or according to the form given in the Catechism.

(b) As regards adults, while the entrance of converts into the Church admits of some delay for necessary preparation, the act of faith itself should not be postponed for an instant, once the necessity of making it is perceived as certain.

933. As to its frequency or the times when the act of faith should be renewed, there are various opinions, but in actual life the question presents no difficulty.

(a) As to theory, the theologians are divided, some holding that the act of faith should be made at least once a year, others holding for once a month, still others for all Sundays and holydays. There is no solid support for any of these opinions, and it seems that the time and frequency of acts of faith are not determined by divine law.

(b) As to practice, the theologians agree that one who fulfills the usual religious duties of a Catholic, has also fulfilled the command to renew the act of faith. Thus, those who attend Ma.s.s and receive the Sacraments, as the law of the Church prescribes, make acts of faith in doing so, which satisfy the divine law of faith.

934. Those who omit to make an act of faith in time of temptation against faith, are also guilty of sin, if the omission is through sinful neglect.

(a) If the act of faith is the only means by which the temptation can be overcome (a rare contingency, outside the danger of death), one is of course gravely bound to elicit the act. The sin committed by one who would neglect the act of faith in such a circ.u.mstance is by some considered as opposed to the negative command, that one do not dissent; by others as opposed to the affirmative command, that one a.s.sent to faith. Example: Caius is very much tempted to blasphemy, and finds that the best remedy is an act of faith in the Majesty of G.o.d.

(b) If the act of faith would be harmful, as prolonging or intensifying the temptation (a thing that is not infrequent), it is better to struggle against the temptation indirectly by turning the attention to other matters (see 257, 844).

935. Other cases in which one is obliged to make an internal act of faith are as follows:

(a) By reason of a divine commandment of some virtue other than faith, it is sometimes necessary to make an act of faith also. Examples: When a sinner is preparing himself for the state of grace, of which faith is the prerequisite; when one is tempted against hope, justice, etc., and needs to call on faith to resist the tempter; when one is near to death and must make an act of charity in preparing to meet G.o.d. In these cases there are divine precepts of repentance, hope, justice, charity, and virtually of faith, which is presupposed.

(b) One must at times make an internal act of faith by reason of a human commandment enjoining some external act or virtue which supposes faith. Examples: The command to swear on the Bible, or by some mystery of religion, supposes an act of faith. The commands to receive Communion at Easter (Canon 859), to make meditation and spiritual retreats (Canons 125, 126, 595, 1001), to apply the intention of Ma.s.s (Canons 339, 1, 466, 1), all include virtually the command of an act of faith, for the things required (Communion, retreat, Ma.s.s) cannot be rightly performed without such an act.

936. The act of faith is either formal or virtual, according as it is made in itself, or in the act of another virtue that supposes it.

(a) The act of faith is formal, when one mentally accepts the truths of revelation on account of divine authority, even though one does not express the a.s.sent in words or according to any set formula. This kind of act of faith is necessary when one pa.s.ses from non-belief or unbelief to belief, for none of the acts prior to faith contains supernatural a.s.sent to revelation. Hence, the commandment of faith requires in children or in converts from unbelief a formal act.

(b) The act of faith is virtual, when one elicits the act of some other supernatural virtue without thinking expressly about faith; for faith is presupposed by all other supernatural virtues, since one cannot wish what one does not believe. Thus, the acts of hope, charity, and contrition are virtually acts of faith. It seems that commandments of other virtues and of the renewal of faith itself do not require that one make a formal act of faith, although of course this would be the better thing to do. Thus, to fulfill the Easter precept of yearly Confession and Communion well, it is not required that one make a formal act of faith before Confession, since faith is included in the act of contrition. It is not necessary, then, that the penitent should say: "I believe in the forgiveness of sins, etc.," for in his purpose to receive forgiveness he makes a virtual act of faith in the tenth article of the Creed and in the Sacrament of Penance, as well as in the other mysteries of faith.

937. Practically, there is no difficulty for confessors about the violation of the commandment regarding internal acts of faith.

(a) If penitents are instructed and practical Catholics, they have made at some time a formal act of faith, even though they do not remember the time, for the act of faith precedes the acts of other virtues they are exercising. True, this act of faith may not have been made as soon as the age of reason was attained or the duty of faith perceived, but invincible ignorance excuses those who were in good faith about the matter. Regularity in prayer and other duties is an index that the act of faith is being renewed in such a way as to comply with the commandment. Hence, there is no necessity of questioning this cla.s.s of penitents about the act of faith.

(b) If penitents are very ignorant Catholics (e.g., young children), it is clear that they have not made an act of faith as they should, for no one believes what he does not know. They should, therefore, be instructed that it is their duty to acquire more knowledge, and to make an act of faith along with their other prayers. Regarding absolution, see 924.

(c) If penitents are instructed but not practical, the confession that they have neglected prayer, Ma.s.s, and the Sacraments, means that they have also neglected the command of making acts of faith. It is not necessary, therefore, that the confessor interrogate or instruct them about this command, and he may absolve them, if they are resolved to amend. It is well, however, to recommend daily acts of faith, hope, charity and contrition to careless Catholics, especially to those who cannot attend Ma.s.s or receive the Sacraments often.

938. The Commandment of External Profession of Faith.--The third commandment of faith given above (see 913) is both negative and affirmative: (a) as negative, it forbids denial of the faith or profession of error opposed to faith; (b) as affirmative, it commands that one make open profession of one's faith.

939. The existence of a prohibition against denial of the faith or profession of error is taught in scripture and the sinfulness of such denial is clear from its nature. (a) "He that shall deny Me before men, I will also deny him before My Father who is in Heaven" (Matt., x. 33).

Denial of Christ is a grievous sin, for it entails denial by Christ.

(b) He who denies the faith is a heretic or infidel, if he means what he says; he lies, if he does not mean what he says, and his lie is a grave injury to G.o.d, whose truth is called into question, and against the neighbor, who is scandalized.

940. With reference to its voluntariness, denial of faith is either direct or indirect. (a) It is direct, when one intends to deny the faith; (b) it is indirect, when one does not intend to deny the faith, but wills to use words, acts, etc., which either from their signification or use, or from the meaning that will or may be given them by others, will in the circ.u.mstances express a denial of the faith. Examples: A convert from paganism conceals a crucifix in the idol of a temple and then joins the pagans in their customary bows of reverence, while intending only adoration to Christ crucified and detesting the idol. t.i.tus takes off his hat when pa.s.sing any church, as a mark of respect for the good they do. Balbus, a convert from Nestorianism, recites the names of Nestorius and Dioscurus at Ma.s.s, intending only to honor the patron Saints of those two heresiarchs.

941. There are three ways of denying the faith: (a) by words, spoken or written, as when one says: "I am not a Catholic," "I do not believe in miracles"; (b) by acts, as when one dissuades persons of good faith from entering the Church, or moves them to abandon it, or refuses to genuflect before the Blessed Sacrament, or studiously excludes scapulars, pictures and all religious symbols; (c) by omission, as when one fails to answer calumnies against faith, which one could profitably answer, or fails to protest when another speaks of oneself as a non-Catholic.

942. There are various ways in which error opposed to faith is professed: (a) by words, as when one says that one is a freethinker or Christian Scientist; (b) by acts, as when one offers incense to an idol, or receives the Lord's Supper in a Lutheran church, or cheers an anti-religious address; (c) by signs, as when one uses the Masonic grip, wears the robes of a Buddhist bonze, takes a Mohammedan or pagan name, etc., in order to pa.s.s oneself off as a non-Catholic; (d) by omission, as when one is silent when introduced as a Rationalist, or makes no protest when Indifferentism is being advocated by one's companions.

943. The following are not a denial of faith or profession of error:

(a) Words that deny, not one's allegiance to religion, but one's acceptance of it as qualified by some calumnious designation. Examples: t.i.tus denies that he is a "Papist," because he wishes his questioner to use a term that is not intended to be an insult. Balbus, entering a pagan region where the name Christian has the meaning of criminal or enemy on account of crimes committed there by white men in past times, says to the tribesmen that he is not a Christian, but a follower of Jesus and a Catholic.

(b) Words that conceal one's rank or state in the Church, are not against faith, because one can hold the faith without being in a certain rank or state in the Church, Thus, St. Peter's denial that he was a follower of Jesus, that he had ever known Him, etc., was, according to some authorities, not a denial of the Divinity of Jesus or of the truth of His teaching. Example: A Catholic who hides or denies his character of priest or religious, his membership in a Catholic family, organization, race, does not thereby necessarily deny his faith.

(c) Deeds that are contrary to practices of religion, but not to the profession of faith, are not denial of belief; for one may be very much attached to one's religion, even ready to fight for it, but not willing to follow its requirements. Example: Caius is careless about church duties, misses Ma.s.s, eats meat on Fridays, and never goes to the Sacraments; but he always calls himself a Catholic and wishes to be considered one.

(d) Signs that have some a.s.sociation with non-Catholic religion, but do not necessarily represent it (since they are indifferent in themselves and have other and legitimate uses), do not deny the faith, when not used as symbols of false religion. Similarly, the omission of signs that are a.s.sociated with Catholicity, but which are optional, is not a denial of the faith. Examples: t.i.tus, when travelling in the Orient, makes use of the national salutation of the pagan peoples among whom he lives. Balbus builds a church with architectural features borrowed from pagan temples. Caius wears a fez or turban in Mohammedan regions where it is not looked on as a religious headgear. Semp.r.o.nius practises circ.u.mcision as a hygienic measure. Claudius does not say grace at meals when dining in public, and does not wear scapulars when bathing at the seash.o.r.e.