770. Summary of the teaching of the First Article of the Creed: "I believe in G.o.d, the Father Almighty, Creator of heaven and earth."--(a) "I believe," i.e., I give unhesitating a.s.sent to G.o.d revealing His mysterious truths; (b) "in G.o.d," i.e., the Supreme Being, one in nature and three in persons; (c) "the Father," i.e., our Maker and Provider, from whom also we receive the spirit of adoption of sons; (d) "almighty," i.e., all-powerful, and therefore all-wise and endowed with every other perfection in the highest degree; (e) "Creator," i.e., who freely produced the world out of nothing, without external model or effort of any sort, and who preserves, rules and moves all creatures; (f) "of heaven and earth," i.e., of the world of pure spirits, of matter, and of man, who is at the confines of matter and spirit--in other words, of all finite things, visible and invisible.
771. Summary of the Second Article: "And in Jesus Christ, His only Son, our Lord."--(a) "Jesus," a name given by command of G.o.d and meaning "Saviour"; (b) "Christ," i.e., "the anointed," because He was King, Priest, and Prophet; (c) "His only Son," i.e., born of the Father before all ages, G.o.d of G.o.d, Light of Light, true G.o.d of true G.o.d, begotten not made, consubstantial with the Father, by whom all things were made; (d) "our Lord," for as G.o.d He shares all the perfections of the divine nature, as man He has redeemed us and thus deservedly acquired the t.i.tle of Lord over us, while as the G.o.d-man He is the Lord of all created things. It should be noted that there is nothing imperfect or carnal in the generation of the Son, or in the procession of the Holy Ghost, for G.o.d is a spirit and all-perfect.
772. Summary of the Third Article: "Who was conceived by the Holy Ghost, born of the Virgin Mary."--(a) "Who was conceived." The Only-begotten Son, the second Person of the Trinity, for us men and for our salvation, became incarnate and was made man. Thus, the same Divine Person is in both the divine and human natures, and the union preserves the properties and the actions of both natures. (b) "By the Holy Ghost." At the moment when Mary consented to the announcement of the angel, the body of Christ was formed in her womb from her flesh, the rational soul was infused, and the divine and human natures were united in the Person of the Word. Thus, Mary is truly the Mother of G.o.d. This conception was miraculous, accomplished without the aid of man, through the sole operation of the three Persons of the Trinity. Being an external work of G.o.d in which love towards us is especially manifested, the Incarnation is attributed to the Holy Ghost, who in the internal life of the Deity proceeds as the mutual love of Father and Son. (c) "Born of the Virgin Mary." Mary was ever a virgin, before, during, and after childbirth; immaculate and holy in soul; the spiritual Mother of whom Christians are born in holiness.
773. Summary of the Fourth Article: "Suffered under Pontius Pilate, was crucified, dead and buried."--(a) The effect of that which is contained in this article is expressed in the words of the Nicene Creed, "for us." The pa.s.sion and death of Christ, willed by Himself, accomplished our salvation, as satisfaction, sacrifice and redemption; (b) The manner in which this was brought about is declared in the words above quoted. In His human nature Christ suffered agony and pain of body; He was sentenced to death by the Roman governor and nailed to the cross.
His soul and body were separated in death, although the Divinity never departed from either, and His dead body was laid in the tomb.
774. Summary of the Fifth Article: "He descended into h.e.l.l; the third day He rose again from the dead."--(a) "He descended." After His death the soul of Christ went to the abode of the departed, to liberate those who were there. (b) "Into h.e.l.l." The name h.e.l.l is applied in a wide sense to all those secret abodes in which are detained the souls of those who have not obtained the happiness of heaven--viz., the h.e.l.l of the d.a.m.ned, in which the impenitent suffer eternal pain of loss and sense; purgatory, in which the souls of just men are cleansed by temporary punishments; limbo, where the fathers of the Old Testament awaited in peaceful repose the coming of Christ. It was this last abode into which the soul of Christ entered. (c) "The third day"--i.e., on Sunday morning, the third day after His burial. (d) "He rose again." As He had laid down His life by His own power, so He took it up again by His own power. (e) "From the dead." Christ not only returned to life, He also conquered death; He rose to die no more, and thus He is first in the final resurrection. (f) "According to the scriptures." These words are added in the Creed of Constantinople, to call attention to the fact that the resurrection is the attestation of the truth of our Lord"s claims and doctrine (I Cor., xv. 14, 17; Matt., xii. 39, 40).
775. Summary of the Sixth Article: "He ascended into heaven, sitteth at the right hand of G.o.d, the Father almighty."--(a) "He ascended." By His own power as G.o.d and man Christ ascended into heaven. (b) "Into heaven." As G.o.d, He never forsook heaven, the Divinity being omnipresent; but as man, body and soul, He ascended to the abode of glory forty days after the resurrection. (c) "Sitteth at the right hand of G.o.d the Father Almighty." Christ is said to stand at the right hand of G.o.d, inasmuch as He is our Mediator with the Father (Acts, vii. 55; Heb., vii. 25; John, xiv. 2); He is said to sit at the right hand of the Father to express the permanent possession of royal and supreme power and glory (Eph., i. 20-22; Heb., i. 13).
776. Summary of the Seventh Article: "From thence He shall come to judge the living and the dead."--There is a particular judgment at death; at the end of the World, of which the time is uncertain, there will be a general judgment, both of the living and the dead. Christ will come a second time, and as Judge will pa.s.s sentence either of eternal loss and pain or of eternal happiness.
777. Summary of the Eighth Article: "I believe in the Holy Ghost."--The Third Person of the Trinity is equal to the Father and the Son, proceeds from them both as their mutual love, and is spoken of, therefore, by appropriation, as the Author of works of grace and sanctification, in which especially the charity of G.o.d is manifested: "The Holy Ghost, the Lord and Giver of life, who proceedeth from the Father and the Son, who together with the Father and the Son is adored and glorified, who spoke by the prophets" (Creed of Constantinople).
778. Summary of the Ninth Article: "I believe the Holy Catholic Church; the Communion of Saints."--(a) The Church pertains to the material, not the formal object of divine faith (see 754), and hence it is not said: "I believe in the Church." We believe of the Church that she is the visible society made up of the faithful scattered throughout the world, called also the house of G.o.d (I Tim., iii. 15), the flock of Christ, the spouse of Christ (II Cor., xi. 2), the body of Christ (Eph., i. 23; Col., i. 24); that besides the Church militant on earth, composed of both the good and the bad, and outside of which are unbelievers and the excommunicated, there is the Church triumphant in heaven and the Church suffering in purgatory; that there are four marks by which the true Church may be recognized--viz., that she is one, holy, Catholic, and Apostolic; that she is divine in her origin and possesses divinely given powers. (b) "The Communion of Saints." The members of the Church have different offices, but there is among them a community of spiritual goods, the Sacraments being a bond of union, and each one profiting according to his condition in the good works done by others, The Church suffering is a.s.sisted by our suffrages, while we in turn are helped by the intercessions of the Church triumphant.
779. Summary of the Tenth Article: "The forgiveness of sins."--G.o.d forgives all sins, when they are truly repented of, either through Baptism (in case of sins before Baptism) or through the due exercise of the power of the keys given the Church (in case of sins after Baptism).
Venial sins may be forgiven by private repentance.
780. Summary of the Eleventh Article: "The resurrection of the body."--The soul is immortal, the body mortal. But at the end of the world the bodies of all the dead, even though corrupted, shall be restored and reunited with their principle of life--i.e., the soul to which they belonged. Substantially, the risen body will be identical with the mortal body, but it will have certain new qualities corresponding to its new state.
781. Summary of the Twelfth Article: "Life everlasting."--Those who die in the friendship of G.o.d will be received into unending happiness, in which they will be exempted from all evil and enjoy the beatific vision and other divine gifts.
782. The Acts of Faith.--According to St. Paul, there are two acts of faith, one internal, the other external: "With the heart we believe unto justice, but with the mouth confession is made unto salvation"
(Rom., x. 10). (a) The internal act of faith is the firm and constant judgment of the intellect a.s.senting to divine revelation (II Cor., x.
5), but freely and under the command of the will (Mark, xvi. 16), being moved thereto by divine grace (Eph., ii. 5). (b) The external act of faith is the profession before the world by signs, such as words or deeds, of the internal a.s.sent given to divine revelation.
783. The internal act of faith is one, but it has a threefold relationship: (a) it believes about G.o.d, if we consider the intellect as a.s.senting to the material object; (b) it believes G.o.d, if we consider the intellect as a.s.senting to the formal object; (c) it believes in G.o.d, if we consider the will as moving the intellect to a.s.sent, and tending towards G.o.d as the Last End.
784. The truths to which the a.s.sent of faith is given are either supernatural or natural. (a) Supernatural truths or mysteries (e.g., the Trinity of Persons in G.o.d) are revealed for faith, that man may know, desire and work for the supernatural destiny to which he has been raised. (b) Natural truths (e.g., the Oneness of G.o.d) are revealed for faith, so that mankind may obtain more quickly, more generally, and more certainly the knowledge of divine things which reason can afford.
It is impossible, however, that an act of faith and an act of knowledge should coexist in the same individual about the same truth, for faith is of things that appear not.
785. The act of faith is a necessary preliminary to other supernatural acts, for we do not tend towards the supernatural, unless we first accept it by belief; hence, faith is necessary. But the act of faith may also be made after other supernatural acts, like those of hope and charity; and so it may be meritorious. (a) The act of faith is necessary, both as a means and as a precept (see 360). The necessity of means will be treated now, the necessity of precept later, when we speak of the commandments of faith (see 913 sqq.). (b) The act of faith before justification is meritorious congruously and in a wide sense; but after justification it has condign merit (see 110).
786. For all adults the act of faith is necessary for salvation as a necessity of means (see 360), for the Apostle says: "Without faith it is impossible to please G.o.d" (Heb., xi. 6). The truths which must be believed under necessity of means are of two kinds. (a) One must believe with implicit faith all revealed truths which one does not know and is not bound to know. An act of implicit faith is contained in the formula: "O my G.o.d, I firmly believe all the truths the Catholic Church teaches, because Thou hast revealed them." (b) One must believe with explicit faith all the truths which one is bound to know. An act of explicit faith in all the truths necessary by necessity of means is contained in the Apostles" Creed. Other truths that must be explicitly believed on account of a necessity of precept will be discussed in 918, 920.
787. What specifically are the truths just referred to that all are bound to know as a necessary means? (a) Theologians generally agree that it has always been necessary for adults to know and accept two basic mysteries--G.o.d"s existence, as the supernatural End or happiness of man, and His providence as exercised in supplying the means necessary for supernatural salvation (see 768). Without such belief, supernatural hope and charity, at all times necessary, are impossible.
(b) A majority of theologians hold, and with greater probability it seems, that since the promulgation of the Gospel it is necessary for adults to know and accept the two basic mysteries of Chrisitanity-- viz., that in G.o.d, who is our beat.i.tude, there are three persons (the Trinity), and that the way to our beat.i.tude is through Christ our Redeemer (the Incarnation).
788. Even before the Gospel, it was always necessary as a means that one believe explicitly in G.o.d as our supernatural happiness and as the provider of the means thereto. Thus, the Apostle, speaking of the ancient patriarchs, says: "He that cometh to G.o.d, must believe that He is, and is a rewarder to them that seek Him" (Heb., xi. 6). He that would come to G.o.d (i.e., be saved), must believe in G.o.d as the Author of glory and of grace. Hence, one must believe: (a) that G.o.d exists, who is not ashamed to be called our G.o.d, and who prepares for us a better, that is, a heavenly country (Heb., xi. 6); (b) that G.o.d is a remunerator, from whom must be expected the working out of His promises and the helps to attain the reward, as well as the meting out of justice. In this faith is included implicitly a faith in Christ, and thus in the Old Testament a belief, at least implicit, in the Messiah to come was always necessary: "Man is not justified by the works of the law, but by the faith of Jesus Christ" (Gal., ii. 16).
789. Since the promulgation of the Gospel (see 342, 354), it is also necessary as a means that one believe explicitly in the mysteries of the Trinity and Incarnation. For he who does not accept these, does not accept the Gospel, whereas Christ says: "Go ye into the whole world, and preach the Gospel to every creature. He that believeth not shall be condemned" (Mark, xvi. 15, 16).
(a) Theoretically, this opinion seems more probable than the opposite opinion; but chiefly on account of the difficulty about negative infidels, which is discussed in dogmatic treatises on Predestination and Grace, many theologians either reject it (e.g., those who say that belief in the two great Christian mysteries is necessary only as a precept, or that implicit faith suffices), or modify it (e.g., those who say that belief in these two mysteries is not necessary as a means for justification, but only for glorification, and those who say that regularly such faith is a necessary means, but that an exception is allowed for invincible ignorance, or for the insufficient promulgation of the Gospel in many regions).
(b) Practically, this opinion is safer, and hence all theologians, even Probabilists, hold that one must act as if it were true and certain, whenever it is possible to give instruction on the Trinity and Incarnation.
790. Knowledge about the mysteries of faith is either substantial (by which one knows the essentials of a mystery) or scientific (by which one knows also its circ.u.mstances and details, and is able to give a more profound explanation of it). Scientific knowledge is required, on account of their office, in those who are bound to teach the faith, but substantial knowledge suffices for salvation. Hence, for an adult to be saved, it suffices that he have the following kind of knowledge about the four great mysteries:
(a) There is a G.o.d who has spoken to us, promising freely that He will take us to Himself as our reward. It is not necessary that one understand such theological concepts as the essence of deity, the definition of supernaturality, the formal and material objects of beat.i.tude, etc.; for many persons are incapable of understanding them.
(b) This G.o.d, who will be our reward, is one, but there are three divine Persons--the Father, the Son and the Holy Ghost, really distinct and equal. It is not necessary that one understand the distinction between nature and person, nor subtle questions about the processions and properties.
(c) G.o.d provides for us, giving us the helps we need, and also, if we serve Him, the reward He has promised. It is not necessary that one understand the theology of providence, grace, and merit.
(d) Jesus Christ, who is G.o.d the Son, became man, suffered and died for us, thus saving us from sin and winning back for us the right to heaven. It is not necessary that one understand scientifically that in Christ there are two natures united hypostatically in the one Person of the Word.
791. Since Baptism is fruitless without due faith in the recipient, it is not lawful as a rule to baptize those who lack substantial knowledge of the four mysteries just mentioned. (a) Outside of danger of death, it is never lawful to baptize a person, adult in mind, who is in substantial ignorance of any of these four mysteries. Such a person must first receive instruction. (b) In danger of death, when instruction cannot be given, an adult in substantial ignorance about the Trinity and the Incarnation may be baptized conditionally; for it is probable that explicit knowledge of those two mysteries is not a necessity of means (see 789; Canon 752, 2).
792. Since absolution is invalid if the person absolved is incapable of receiving grace, and since acts of faith in the four chief mysteries are an essential means to justification in adults, absolution given to one who is in substantial ignorance about one of the four mysteries above mentioned is certainly or probably invalid, as the case may be.
Absolution certainly invalid is never lawful, but absolution probably valid may in certain cases be regarded as lawful before administration, and as valid after administration. Hence, the following cases must be distinguished:
(a) Outside of danger of death, it is not lawful to absolve one who is in substantial ignorance about any of those four mysteries. Such a person should be sent away for further instruction, or given a brief instruction then and there, if there is time.
(b) In danger of death, when instruction cannot be given, an adult in substantial ignorance about the Trinity and Incarnation may be absolved conditionally, for the reason given in the similar case of Baptism.
(c) After the fact, absolution given to one who was in substantial ignorance of the Trinity and Incarnation, may be regarded as valid, since the opinion that explicit knowledge of these mysteries is not a necessary means, is at least probable. Hence, according to the principles of Probabilism a penitent who made confessions While ignorant of those two mysteries is not obliged to repeat his confessions, since he has probably satisfied his obligation.
793. In the following cases (which would be rare, it seems) Baptism or absolution cannot be administered, even to the dying who are unable to receive instruction: (a) when it is certain that the dying person is substantially ignorant about the existence of G.o.d, the Author of grace and glory; (b) when it is certain that the dying person is substantially ignorant of the Trinity and Incarnation through his own fault, and is unwilling to hear about them.
794. Practical rules for granting the Sacraments in case of doubt or urgency to those who seem to be indisposed on account of substantial ignorance are the following:
(a) In danger of death, when instruction is out of the question, if there is doubt about his ignorance, the dying person should be given the benefit of the doubt.
(b) In danger of death, and when instruction is impossible, if there is doubt about the mental ability of the dying person and his obligation to have explicit faith, he should receive the benefit of the doubt.
(c) In danger of death or other urgent necessity, when instruction is needed and possible, it should be given briefly as follows: "Let us say the act of faith: I believe in one G.o.d, the Father, Son and Holy Ghost, who has promised to take to Himself after this life all those that love Him, and who punishes the wicked. I hope to have the happiness of being received into His companionship through the help of Jesus Christ, the Son of G.o.d, who became man and died for my salvation." This or a similar instruction should be given by the priest or lay person present in baptizing an adult who is about to die. When there is not immediate danger of death, a person who is baptized or absolved after short instruction on account of emergency, should be admonished of the duty of receiving fuller instruction later on.
795. Faith is the free exercise of the free a.s.sent of the intellect to the unseen, an acceptance of obligations and tasks hard to human nature. It is, therefore, an act of homage to the authority of G.o.d, and is meritorious: "By faith the ancient patriarchs obtained the promises"
(Heb., xi. 33). Is the freedom and meritoriousness of this act of faith lessened if one seeks for other arguments than the authority of G.o.d in giving one"s a.s.sent to revelation? (a) The merit of the act of faith is not lessened, when one seeks human arguments for the a.s.sent of credibility which is prior to the a.s.sent of faith; for it is only the part of prudence that one should first a.s.sure oneself of the fact that a revelation has been made, before one a.s.sents on faith to the doctrines contained in that revelation. Now, the arguments by which one a.s.sures oneself of the fact of a revelation are human arguments, such as proofs that revelation is possible and suitable, that there are miracles, prophecies and other signs to guarantee the divine mission of those who delivered the revelation, etc.
(b) The merit of the act of faith is not lessened if one seeks human arguments for the preambles of faith, that is, for those divine truths that can be established by natural reason (such as the existence of G.o.d, His infinite knowledge and truthfulness). The person who demonstrates these preambles by philosophical proofs, has knowledge, not belief, about them; but the merit of faith is not lost, if, while knowing these truths, he remains willing to accept them on the authority of revelation.
(c) The merit of faith is not lessened, if one seeks human arguments for the mysteries of faith, that is, for those truths of revelation that are above human reason (such as the Trinity and the Incarnation), provided these arguments are sought not for the demonstration, but for the confirmation or defense of dogma. Nay, a person ought, in so far as he is able, to use his reason in the service of faith, and to do so is a sign, not of little, but of great faith. "Be ready always," says St.
Peter (I Peter, iii. 15), "to satisfy everyone that asketh you a reason of that hope which is in you." And St. Anselm says: "It appears to me a sign of carelessness, if, having been confirmed in the faith, we do not take pains to understand what we believe." St. Thomas writes: "When a man is willing to believe, he loves the truth, meditates upon it, and takes to heart whatever reasons he can find in support thereof; and with regard to this, human reason does not exclude the merit of faith, but is a sign of greater merit."
(d) The merit of faith is lessened if one seeks human arguments as the formal object, that is, as the motive on which faith is grounded; for then one does not wish to believe, or to believe so readily, on the word of G.o.d alone, but feels one must call in other testimony to support it.
The attempt to understand mysteries or to establish them by natural reason is opposed to the humble a.s.sent of faith: "He that is a searcher of majesty, shall be overwhelmed by glory" (Prov., xxv. 27); "Seek not the things that are too high for thee, and search not into things above thy ability" (Ecclus., iii. 22); "Faith loses its merit, if it is put to the test of reason" (St. Gregory the Great, Hom. xxvi).
796. Besides the internal act of acceptance of revealed truth, faith has also external acts. (a) It commands the external acts of the other virtues, that is, acts directed to the specific ends of those virtues.
Hence, one who fasts exercises an external act of the virtue of temperance, but it is his faith in the virtue that commands the fast.
(b) Faith elicits the external act of profession of faith as its own proper external act directed to its own specific end: "I believed, for which cause I have spoken" (Ps. cxv. 10; II Cor., iv. 13). External profession of faith, therefore, is not an act proceeding from faith; it is an act of faith. The necessity of this act will be considered below in the article about the commandments of faith.
797. The Habit of Faith.--Faith is not only an act that pa.s.ses, but it is also a permanent quality or habit conferred by G.o.d, one of the "most great and perfect promises" which man must make use of (II Peter, i. 3 sqq.), a charism that is not for a time but for all this life, just like hope and charity (I Cor., xiii. 13). G.o.d, who does all things sweetly (Wis., viii. 1), and who has provided for His natural creatures internal powers by which they incline and move themselves towards the ends of their activities, has not done less for those whom He moves to a supernatural destiny; and, in justifying the sinner, He infuses along with grace the supernatural virtues of faith, hope and charity (Council of Trent, Sess. VI, Cap. 6).
798. The virtue of faith is thus defined by the Council of the Vatican: "Faith is a supernatural virtue, by which, with the help of G.o.d"s grace, we believe the truths revealed by Him, not on account of an intrinsic evidence of the truths themselves, perceived by natural reason, but on account of the authority of G.o.d who revealed them."