ARTICLE XI

In the Eleventh Article We Ask: IS IT NECESSARY TO BELIEVE EXPLICITLY?

Difficulties:

It seems that it is not, for

1. We should not posit any proposition from which an untenable conclusion follows. But, if we claim that explicit belief is necessary for salvation, an untenable conclusion follows. For it is possible for someone to be brought up in the forest or among wolves, and such a one cannot have explicit knowledge of any matter of faith. Thus, there will be a man who will inevitably be damned. But this is untenable. Hence, explicit belief in something does not seem necessary.

2. We have no obligation to that which is not within our power. But to believe something explicitly we have to hear it from within or without, for "faith cometh by hearing," as is said in Romans (10:17). However, hearing is within the power of a person only if there is someone to speak. Thus, to believe something explicitly is not necessary for salvation.

3. Very subtle matters should not be taught to the uneducated. But there is nothing more subtle or more exalted than things which are beyond reason, such as the articles of faith. Therefore, such things should not be taught to the people. Therefore, at least not everybody is required to believe something explicitly.

4. Man is not bound to know that which even the angels do not know. But before the Incarnation the angels did not know the mystery of the Incarnation, as Jerome seems to say. Therefore, the men of those times, at least, were not bound to know or believe something explicitly about the Redeemer.

5. Many Gentiles were saved before the coming of Christ, as Dionysius says. However, they could know nothing explicitly about the Redeemer, since the prophets had not come to them. Therefore, explicit belief in the articles about the Redeemer does not seem necessary for salvation.

6. One of the articles of faith about the Redeemer concerns the descent into hell [that is, limbo]. But, according to Gregory, John doubted about this article when he asked: "Art thou he that art to come?" (Matt. 11:3). Therefore, since he is one of the greater men, for no one is greater than he, as is said in the same passage, it seems that even the greater men are not bound to know explicitly the articles about the Redeemer.

To the Contrary:

1'. Explicit belief in everything seems necessary for salvation, for everything pertains to faith in the same way. So, everything has to be believed explicitly for the same reason that one truth has to be believed explicitly.

2'. Everyone is bound to avoid all errors which are against the faith. This can be done only by having explicit knowledge of all the articles which the errors oppose. Therefore, we have to have explicit belief in all the articles.

3'. As commands direct our action, so articles direct our belief. But everyone is bound to know all the commandments of the Decalogue, for a man is not excused if he commits some sin through ignorance of the commandments. Therefore, everyone is also bound to believe all the articles explicitly.

4'. Just as God is the object of faith, so, also, He is the object of charity. But we should not love anything implicitly in God. Therefore, neither should we believe anything implicitly about Him.

5'. A heretic, however uneducated, is questioned about all the articles of faith. This would not be done if he were not bound to believe all of them explicitly. This brings us to the same conclusion as before.

6'. The habit of faith is specifically the same in all believers. If, then, some of the faithful must believe everything explicitly, all are bound to the same thing.

7'. Formless faith is not enough for salvation. But to believe implicitly is to have formless faith, for superiors on whose faith depends the faith of uneducated people, who believe implicitly, often have formless faith. Therefore, to believe implicitly is not enough for salvation.

REPLY:

Properly speaking, that is called implicit in which many things are contained as in one, and that is called explicit in which each of the things is considered in itself. These appellations are transferred from bodily to spiritual things. When a number of things are contained virtually in one thing, we say they are there implicitly, as, for instance, conclusions in principles. A thing is contained explicitly in another if it actually exists in it. Consequently, one who knows some general principles has implicit knowledge of all the particular conclusions. One, however, who actually considers the conclusions is said to know them explicitly. Hence, we are also said explicitly to believe certain things when we affirm those things about which we are actually thinking. We believe these same things implicitly when we affirm certain other things in which they are contained as in general principles. Thus, one who believes that the faith of the Church is true, implicitly in this believes the individual points which are included in the faith of the Church.

We must note, accordingly, that there are some matters of faith which everyone is bound to believe explicitly in every age. Other matters of faith must be believed explicitly in every age but not by everyone. Still other matters everyone must believe explicitly, but not in every age. And, finally, there are things that need not be believed explicitly by everyone nor in every age.

That all the faithful in every age must believe something explicitly is evident from the fact that there is a parallel between the reception of faith with reference to our ultimate perfection and a pupil's reception of those things which his master first teaches him, and through which he is guided to prior principles. However, he could not be so guided unless he actually considered something. Hence, the pupil must receive something for actual consideration; likewise, the faithful must explicitly believe something. And these are the two things which the Apostle tells us must be believed explicitly: "For he that cometh to God must believe that He is, and is the rewarder to them that love Him" (Hebrews 11:6). Therefore, everyone in every age is bound explicitly to believe that God exists and exercises providence over human affairs.

However, it is not possible for anyone in this life to know explicitly the whole of God's knowledge, in which our beatitude consists. Yet it is possible for someone in this life to know all those things which are proposed to the human race in its present state as first principles with which to direct itself to its final end. Such a person is said to have faith which is completely explicit. But not all believers have this completeness; hence, there are levels of belief in the Church, so that some are placed over others to teach them in matters of faith. Consequently, not all are required explicitly to believe all matters of faith, but only those are so bound who are appointed teachers in matters of faith, such as superiors and those who have pastoral duties.

And even these are not bound to believe everything explicitly in every age. For there is a gradual progress in faith for the whole human race just as there is for individual men. This is why Gregory says that down the ages there has been a growing development of divine knowledge.

Now, the fullness of time, which is the prime of life of the human race, is in the age of grace. So, in this age, the leaders are bound to believe all matters of faith explicitly. But, in earlier ages, the leaders were not bound to believe everything explicitly. However, more had to be believed explicitly after the age of the law and the prophets than before that time.

Accordingly, before sin came into the world, it was not necessary to believe explicitly the matters concerning the Redeemer, since there was then no need of the Redeemer. Nevertheless, this was implicit in their belief in divine providence, in so far as they believed that God would provide everything necessary for the salvation of those who love Him. Before and after the fall, the leaders in every age had to have explicit faith in the Trinity. Between the fall and the age of grace, however, the ordinary people did not have to have such explicit belief. Perhaps before the fall there was not such a distinction of persons that some had to be taught the faith by others. Likewise, between the fall and the age of grace, the leading men had to have explicit faith in the Redeemer, and the ordinary people only implicit faith. This was contained either in their belief in the faith of the patriarchs and prophets or in their belief in divine providence.

However, in the time of grace, everybody, the leaders and the ordinary people, have to have explicit faith in the Trinity and in the Redeemer. However, only the leaders, and not the ordinary people, are bound to believe explicitly all the matters of faith concerning the Trinity and the Redeemer. The ordinary people must, however, believe explicitly the general articles, such as that God is triune, that the Son of God was made flesh, died, and rose from the dead, and other like matters which the Church commemorates in her feasts.

Answers to Difficulties:

1. Granted that everyone is bound to believe something explicitly, no untenable conclusion follows even if someone is brought up in the forest or among wild beasts. For it pertains to divine providence to furnish everyone with what is necessary for salvation, provided that on his part there is no hindrance. Thus, if someone so brought up followed the direction of natural reason in seeking good and avoiding evil, we must most certainly hold that God would either reveal to him through internal inspiration what had to be believed, or would send some preacher of the faith to him as he sent Peter to Cornelius (Acts 10:20).

2. Although it is not within our power to know matters of faith by ourselves alone, still, if we do what we can, that is, follow the guidance of natural reason, God will not withhold from us that which we need.

3. Matters of faith are not presented to the uneducated for minute explanation, but in a general way, for in this way they have to believe them explicitly as has been said.*

4. According to Dionysius and Augustine, the angels knew the mystery of the Incarnation of Christ before men did, since it was through the angels that the prophets were told of the Incarnation. But Jerome says that the angels learned this mystery through the Church, in so far as the mystery of the salvation of the Gentiles was fulfilled through the preaching of the Apostles. In this way, their knowledge was more complete with reference to certain circumstances, since they now saw as present what they had foreseen as future.

5. The Gentiles were not established as teachers of divine faith. Hence, no matter how well versed they were in secular wisdom, they should be counted as ordinary people. Therefore, it was enough for them to have implicit faith in the Redeemer, either as part of their belief in the faith of the law and the prophets, or as part of their belief in divine providence itself. Nevertheless, it is likely that the mystery of our redemption was revealed to many Gentiles before Christ's coming, as is clear from the Sibylline prophecies.

6. Although John the Baptist should be counted among the greater persons of his time because God made him a herald of truth, it was not necessary for him to believe explicitly all the matters of revelation which are explicitly believed after Christ's passion and resurrection in the age of grace. For, in his time, the knowledge of the truth had not reached the fullness which it received especially with the coming of the Holy Spirit. Some, however, say that in this passage John did not ask personally for himself, but for his disciples who doubted about Christ. Some also say that this was the question not of one who doubted but of one who had a holy admiration for the humility of Christ, that He would deign to descend into hell.

Answers to Contrary Difficulties:

1'. All things which pertain to faith do not have the same rational connection with the direction of man to his final end, for some are more obscure than others and some are more necessary to it than others. Therefore, some articles rather than others must be believed explicitly.

2'. One who does not believe all the articles explicitly can still avoid all errors because the habit of faith keeps him from giving assent to things against the articles which he knows only implicitly. Thus, for instance, if something unusual is proposed, he is suspicious of it and delays assent until he gets instruction from him whose duty it is to decide about doubtful matters of faith.

3'. The commandments of the Decalogue deal with things that are dictated by natural reason. Therefore, everyone is required to know them explicitly. A similar argument cannot be used for the articles of faith, which are above reason.

4'. Love is distinguished into implicit and explicit only in so far as it follows faith. For love terminates at some individual thing existing outside the soul, whereas knowledge terminates at that which is within the perception of the soul, which can perceive something in general or in particular. Therefore, faith and charity do not work in the same way.

5'. An uneducated person who is accused of heresy is not examined on all the articles of faith because he must believe them all explicitly, but because he must not obstinately maintain the opposite of any of the articles.

6'. That some of the faithful must believe explicitly what others have to believe only implicitly does not come from a difference in the habit of faith, but from different duties. For one who is made a teacher of the faith should know explicitly those things which he must or ought to teach. And the higher his position is, the more perfect a knowledge of matters of faith he should have.

7'. Ordinary people do not have implicit faith in the faith of some particular men, but in the faith of the Church, which cannot be formless. Furthermore, one is said to have implicit faith in the faith of another, because of an agreement in belief, and not because they have the same mode of informed or formless faith.