We must now consider the outward act, viz. the confession of faith: under which head there are two points of inquiry:
(1) Whether confession is an act of faith?
(2) Whether confession of faith is necessary for salvation?
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FIRST ARTICLE [II-II, Q. 3, Art. 1]
Whether Confession Is an Act of Faith?
Objection 1: It would seem that confession is not an act of faith.
For the same act does not belong to different virtues. Now confession belongs to penance of which it is a part. Therefore it is not an act of faith.
Obj. 2: Further, man is sometimes deterred by fear or some kind of confusion, from confessing his faith: wherefore the Apostle (Eph.
6:19) asks for prayers that it may be granted him "with confidence, to make known the mystery of the gospel." Now it belongs to fort.i.tude, which moderates daring and fear, not to be deterred from doing good on account of confusion or fear. Therefore it seems that confession is not an act of faith, but rather of fort.i.tude or constancy.
Obj. 3: Further, just as the ardor of faith makes one confess one"s faith outwardly, so does it make one do other external good works, for it is written (Gal. 5:6) that "faith ... worketh by charity."
But other external works are not reckoned acts of faith. Therefore neither is confession an act of faith.
_On the contrary,_ A gloss explains the words of 2 Thess. 1:11, "and the work of faith in power" as referring to "confession which is a work proper to faith."
_I answer that,_ Outward actions belong properly to the virtue to whose end they are specifically referred: thus fasting is referred specifically to the end of abstinence, which is to tame the flesh, and consequently it is an act of abstinence.
Now confession of those things that are of faith is referred specifically as to its end, to that which concerns faith, according to 2 Cor. 4:13: "Having the same spirit of faith ... we believe, and therefore we speak also." For the outward utterance is intended to signify the inward thought. Wherefore, just as the inward thought of matters of faith is properly an act of faith, so too is the outward confession of them.
Reply Obj. 1: A threefold confession is commended by the Scriptures.
One is the confession of matters of faith, and this is a proper act of faith, since it is referred to the end of faith as stated above.
Another is the confession of thanksgiving or praise, and this is an act of "latria," for its purpose is to give outward honor to G.o.d, which is the end of "latria." The third is the confession of sins, which is ordained to the blotting out of sins, which is the end of penance, to which virtue it therefore belongs.
Reply Obj. 2: That which removes an obstacle is not a direct, but an indirect, cause, as the Philosopher proves (Phys. viii, 4). Hence fort.i.tude which removes an obstacle to the confession of faith, viz.
fear or shame, is not the proper and direct cause of confession, but an indirect cause so to speak.
Reply Obj. 3: Inward faith, with the aid of charity, causes all outward acts of virtue, by means of the other virtues, commanding, but not eliciting them; whereas it produces the act of confession as its proper act, without the help of any other virtue.
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SECOND ARTICLE [II-II, Q. 3, Art. 2]
Whether Confession of Faith Is Necessary for Salvation?
Objection 1: It would seem that confession of faith is not necessary for salvation. For, seemingly, a thing is sufficient for salvation, if it is a means of attaining the end of virtue. Now the proper end of faith is the union of the human mind with Divine truth, and this can be realized without any outward confession. Therefore confession of faith is not necessary for salvation.
Obj. 2: Further, by outward confession of faith, a man reveals his faith to another man. But this is unnecessary save for those who have to instruct others in the faith. Therefore it seems that the simple folk are not bound to confess the faith.
Obj. 3: Further, whatever may tend to scandalize and disturb others, is not necessary for salvation, for the Apostle says (1 Cor. 10:32): "Be without offense to the Jews and to the gentiles and to the Church of G.o.d." Now confession of faith sometimes causes a disturbance among unbelievers. Therefore it is not necessary for salvation.
_On the contrary,_ The Apostle says (Rom. 10:10): "With the heart we believe unto justice; but with the mouth, confession is made unto salvation."
_I answer that,_ Things that are necessary for salvation come under the precepts of the Divine law. Now since confession of faith is something affirmative, it can only fall under an affirmative precept.
Hence its necessity for salvation depends on how it falls under an affirmative precept of the Divine law. Now affirmative precepts as stated above (I-II, Q. 71, A. 5, ad 3; I-II, Q. 88, A. 1, ad 2) do not bind for always, although they are always binding; but they bind as to place and time according to other due circ.u.mstances, in respect of which human acts have to be regulated in order to be acts of virtue.
Thus then it is not necessary for salvation to confess one"s faith at all times and in all places, but in certain places and at certain times, when, namely, by omitting to do so, we would deprive G.o.d of due honor, or our neighbor of a service that we ought to render him: for instance, if a man, on being asked about his faith, were to remain silent, so as to make people believe either that he is without faith, or that the faith is false, or so as to turn others away from the faith; for in such cases as these, confession of faith is necessary for salvation.
Reply Obj. 1: The end of faith, even as of the other virtues, must be referred to the end of charity, which is the love of G.o.d and our neighbor. Consequently when G.o.d"s honor and our neighbor"s good demand, man should not be contented with being united by faith to G.o.d"s truth, but ought to confess his faith outwardly.
Reply Obj. 2: In cases of necessity where faith is in danger, every one is bound to proclaim his faith to others, either to give good example and encouragement to the rest of the faithful, or to check the attacks of unbelievers: but at other times it is not the duty of all the faithful to instruct others in the faith.
Reply Obj. 3: There is nothing commendable in making a public confession of one"s faith, if it causes a disturbance among unbelievers, without any profit either to the faith or to the faithful. Hence Our Lord said (Matt. 7:6): "Give not that which is holy to dogs, neither cast ye your pearls before swine ... lest turning upon you, they tear you." Yet, if there is hope of profit to the faith, or if there be urgency, a man should disregard the disturbance of unbelievers, and confess his faith in public. Hence it is written (Matt. 15:12) that when the disciples had said to Our Lord that "the Pharisee, when they heard this word, were scandalized," He answered: "Let them alone, they are blind, and leaders of the blind."
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QUESTION 4
OF THE VIRTUE ITSELF OF FAITH (In Eight Articles)
We must now consider the virtue itself of faith, and, in the first place, faith itself; secondly, those who have faith; thirdly, the cause of faith; fourthly, its effects.
Under the first head there are eight points of inquiry:
(1) What is faith?
(2) In what power of the soul does it reside?
(3) Whether its form is charity?
(4) Whether living (_formata_) faith and lifeless (_informis_) faith are one identically?
(5) Whether faith is a virtue?
(6) Whether it is one virtue?
(7) Of its relation to the other virtues;
(8) Of its cert.i.tude as compared with the cert.i.tude of the intellectual virtues.
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FIRST ARTICLE [II-II, Q. 4, Art. 1]
Whether This Is a Fitting Definition of Faith: "Faith Is the Substance of Things to Be Hoped For, the Evidence of Things That Appear Not?"
Objection 1: It would seem that the Apostle gives an unfitting definition of faith (Heb. 11:1) when he says: "Faith is the substance of things to be hoped for, the evidence of things that appear not."
For no quality is a substance: whereas faith is a quality, since it is a theological virtue, as stated above (I-II, Q. 62, A. 3).
Therefore it is not a substance.
Obj. 2: Further, different virtues have different objects. Now things to be hoped for are the object of hope. Therefore they should not be included in a definition of faith, as though they were its object.
Obj. 3: Further, faith is perfected by charity rather than by hope, since charity is the form of faith, as we shall state further on (A.
3). Therefore the definition of faith should have included the thing to be loved rather than the thing to be hoped for.
Obj. 4: Further, the same thing should not be placed in different genera. Now "substance" and "evidence" are different genera, and neither is subalternate to the other. Therefore it is unfitting to state that faith is both "substance" and "evidence."