|
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.
Objection 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.
Objection 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 God." Now confession of faith
sometimes causes a disturbance among unbelievers. Therefore it is not
necessary for salvation.
On the contrary, The Apostle says (Rm. 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 (FS, Question 71, Article 5, ad 3; FS,
Question 88, Article 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 circumstances, 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 God 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 to Objection 1: The end of faith, even as of the other
virtues, must be referred to the end of charity, which is the love of
God and our neighbor. Consequently when God's honor and our
neighbor's good demand, man should not be contented with being united
by faith to God's truth, but ought to confess his faith outwardly.
Reply to Objection 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 to Objection 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 (Mt. 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 (Mt. 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."
|
|