Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q3. The outward act of faith
Source context
- Theme
- The outward act of faith as a bodily expression of inner assent
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Scholastic distinction: interior act / exterior actAquinas in Q3 treats the outward act of faith (confessio) as the necessary bodily expression of interior assent, structurally parallel to the Aristotelian hylomorphic principle that form is expressed through matter without being reducible to it.
- Islamic jurisprudence (fiqh): iqrarThe concept of iqrar (verbal declaration of faith) in Islamic law presents a cross-tradition congruence with Aquinas's confessio as the required outward act, both traditions treating vocal profession as the obligatory external completion of inner conviction.
Q3. The outward act of faith
Article 1
[II-II.q.3.a.1.arg.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.
[II-II.q.3.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod contritio non sit major dolor qui esse possit in natura. Dolor enim est sensus læsionis. Sed aliquæ læsiones magis sentiuntur quam læsio peccati, sicut læsio vulneris. Ergo non est maximus dolor contritio.
[II-II.q.3.a.1.arg.2] Further, man is sometimes deterred by fear or some kind of confusion, from confessing his faith: wherefore the Apostle (Ephesians 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 fortitude, 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 fortitude or constancy.
[II-II.q.3.a.1.arg.2] 2. Præterea, ex effectu sumimus judicium de causa. Sed effectus doloris sunt lacrymæ. Cum ergo aliquando contritus non emittat lacrymas corporales pro peccatis, quas tamen emittit de morte amici, vel de percussione vel aliquo hujusmodi, videtur quod contritio non sit dolor maximus.
[II-II.q.3.a.1.arg.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 (Galatians 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.
[II-II.q.3.a.1.arg.3] 3. Præterea, quanto aliquid plus habet de admixtione contrarii, tanto est minus intensum. Sed contritionis dolor habet multum de gaudio admixtum; quia contritus gaudet de liberatione, de spe veniæ, et de multis hujusmodi. Ergo dolor ejus est minimus.
[II-II.q.3.a.1.sc] A gloss explains the words of 2 Thessalonians 1:11, "and the work of faith in power" as referring to "confession which is a work proper to faith."
[II-II.q.3.a.1.sc] Sed contra, secundum Augustinum, lib. XIV De civit. Dei, cap. vii et ix, col. 410, t. 7, omnis dolor in amore fundatur. Sed amor charitatis, in quo fundatur dolor contritionis, est maximus. Ergo et dolor contritionis est maximus. Præterea, dolor est de malo. Ergo de magis malo debet esse magis dolor. Sed culpa est magis malum quam pœna. Ergo dolor de culpa, qui est contritio, excedit omnem alium dolorem.
[II-II.q.3.a.1.co] 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 Corinthians 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.
[II-II.q.3.a.1.co] Respondeo dicendum, quod, sicut supra dictum est, in contritione est duplex dolor: unus est in ipsa voluntate, qui est essentialiter ipsa contritio, quæ nihil aliud est quam displicentia præteriti peccati, et talis dolor in contritione excedit omnes alios dolores, quia quantum aliquid placet, tantum contrarium ejus displicet; finis autem ultimus super omnia placet, cum omnia propter ipsum desiderentur: et ideo peccatum, quod a fine ultimo avertit, super omnia displicere debet. Alius dolor est in parte sensitiva, qui causatur ex primo dolore vel ex necessitate naturæ, secundum quod vires inferiores sequuntur motum superiorum, vel ex electione, secundum quod homo pœnitens in seipso hunc dolorem excitat, ut de peccatis doleat; et neutro modo oportet quod sit maximus dolor, quia vires inferiores moventur vehementius ab objectis propriis quam ex redundantia superiorum virium. Et ideo quanto operatio superiorum virium est propinquior objectis inferiorum, tanto magis sequuntur earum motum. Et ideo major dolor est in sensitiva parte ex læsione sensibili, quam sit ille qui in ipsa redundat ex ratione: similiter major, qui redundat ex ratione de corporalibus deliberante, quam qui redundat ex ratione considerante spiritualia. Unde dolor in sensitiva parte ex displicentia rationis proveniens de peccato, non est major dolor aliis doloribus qui in ipsa sunt; et similiter nec dolor qui est voluntarie assumptus, tum quia non obedit affectus inferior superiori ad nutum, ut tanta et talis passio sequatur in inferiori appetitu, qualem ordinat superior; tum etiam quia passiones a ratione sumuntur in actibus virtutum secundum mensuram quamdam, quam quando dolor qui est sine virtute, non servat, sed excedit.
[II-II.q.3.a.1.ad.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 God, 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.
[II-II.q.3.a.1.ad.1] Ad primum ergo dicendum, quod sicut dolor sensibilis est de sensu læsionis, ita dolor interior est de cognitione alicujus nocivi. Et ideo quamvis læsio peccati secundum exteriorem sensum non percipiatur, tamen percipitur esse maxima secundum sensum interiorum rationis.
[II-II.q.3.a.1.ad.2] That which removes an obstacle is not a direct, but an indirect, cause, as the Philosopher proves (Phys. viii, 4). Hence fortitude 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.
[II-II.q.3.a.1.ad.2] Ad secundum dicendum, quod corporales immutationes immediate consequuntur ad passiones sensitivæ partis, et eis mediantibus ad affectiones appetitivæ superioris. Et inde est quod ex dolore sensibili, vel etiam sensibili vicino citius defluunt lacrymæ corporales quam de dolore spiritualis contritionis.
[II-II.q.3.a.1.ad.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.
[II-II.q.3.a.1.ad.3] Ad tertium dicendum, quod gaudium illud quod pœnitens de dolore habet, non minuit displicentiam, quia ei non contrariatur, sed auget, secundum quod omnis operatio augetur per propriam delectationem, ut dicitur in X Ethic., cap. v; sicut qui delectatur in addiscendo aliquam scientiam, melius addiscit, et similiter qui gaudet de displicentia, vehementiorem displicentiam habet. Sed bene potest esse quod illud gaudium temperet dolorem ex ratione in partem sensitivam resultante.
Article 2
[II-II.q.3.a.2.arg.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.
[II-II.q.3.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod non possit esse nimis magnus contritionis dolor. Nullus enim dolor potest esse immoderatior quam ille qui proprium subjectum destruit. Sed dolor contritionis, si est tantus quod mortem, vel corruptionem corporis inducat, est laudabilis. Dicit enim Anselmus in lib. Medit., vers. fin.: « Utinam sic impingentur viscera animæ meæ, ut medullæ corporis mei exsiccentur; » et Augustinus in lib. De contrit. cordis, cap. x, col. 949, t. 6, dicit « se esse dignum oculos cæcare plorando. » Ergo dolor contritionis non potest esse nimius.
[II-II.q.3.a.2.arg.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.
[II-II.q.3.a.2.arg.2] 2. Præterea, dolor contritionis ex amore charitatis procedit. Sed amor charitatis non potest esse nimius. Ergo nec dolor contritionis.
[II-II.q.3.a.2.arg.3] Further, whatever may tend to scandalize and disturb others, is not necessary for salvation, for the Apostle says (1 Corinthians 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.
[II-II.q.3.a.2.arg.3] 3. Præterea, assumere est agere. Agere autem convenit personæ, non naturæ, quæ magis significatur ut principium a quo agens agit. Ergo assumere non convenit naturæ.
[II-II.q.3.a.2.sc] The Apostle says (Romans 10:10): "With the heart we believe unto justice; but with the mouth, confession is made unto salvation."
[II-II.q.3.a.2.sc] Sed contra, omnis virtus moralis corrumpitur per superabundantiam et defectum. Sed contritio est actus virtutis moralis, scilicet pœnitentiæ, cum sit pars justitiae. Ergo potest esse superfluus dolor de peccatis.
[II-II.q.3.a.2.co] 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, 71, 5, ad 3; I-II, 88, 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.
[II-II.q.3.a.2.co] Respondeo dicendum, quod contritio ex parte doloris qui est in ratione, scilicet displicentia, quo peccatum displicet, inquantum est offensa Dei, non potest esse nimia; sicut nec amor charitatis, quo intenso talis displicentia intenditur, potest esse nimius. Sed quantum ad dolorem sensibilem potest esse nimia, sicut etiam exterior corporis afflictio potest esse nimia. In his autem omnibus debet accipi pro mensura conservatio subjecti et bonæ habitudinis sufficientis ad ea quæ agenda incumbunt; et propter hoc dicitur Rom., xii, 1: Rationabile sit obsequium vestrum.
[II-II.q.3.a.2.ad.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.
[II-II.q.3.a.2.ad.1] Ad primum ergo dicendum, quod Anselmus desiderabat ex pinguedine devotionis medullas corporales exsiccari, non quantum ad humorem naturalem, sed quantum ad desideria, et concupiscentias corporales. Augustinus autem quam vis dignum se cognosceret amissione exteriorum oculorum propter peccatum, quia quilibet peccator non solum æterna, sed etiam temporali morte dignus est, non tamen volebat sibi oculos cæcare.
[II-II.q.3.a.2.ad.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.
[II-II.q.3.a.2.ad.2] Ad secundum dicendum, quod ratio illa procedit de dolore qui est in ratione. Tertia autem procedit de dolore sensitivæ partis.
[II-II.q.3.a.2.ad.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 (Matthew 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 (Matthew 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."
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.3.a.2.ad.3] Ad tertium dicendum, quod sicut in Deo idem est quod est, et quo est; ita etiam in eo idem est id quod agit, et quo agit: quia unumquodque agit, inquantum est ens. Unde natura divina est illud quo Deus agit: et est ipse Deus agens.
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