inevitable that there should be actions in which faith exhibits itself in distinction from morality, or rather in contradiction with it;—actions which are morally bad, but which according to faith are laudable, because they have in view the advantage of faith. All salvation depends on faith: it follows that all again depends on the salvation of faith. If faith is endangered, eternal salvation and the honour of God are endangered. Hence faith absolves from everything; for, strictly considered, it is the sole subjective good in man, as God is the sole good and positive being:—the highest commandment therefore is: Believe![1]
For the very reason that there is no natural, inherent connexion between faith and the moral disposition, that, on the contrary, it lies in the nature of faith that it is indifferent to moral duties,[2] that it sacrifices the love of man to the honour of God,—for this reason it is required that faith should have good works as its consequence, that it should prove itself by love. Faith destitute of love, or indifferent to love, contradicts the reason, the natural sense of right in man, moral feeling, on which love immediately urges itself as a law. Hence faith, in contradiction with its intrinsic character, has limits imposed on it by morality: a faith which effects nothing good, which does not attest itself by love, comes to be held as not a true and living faith. But this limitation does not arise out of faith itself. It is the power of love, a power independent of faith, which gives laws to it; for moral character is here
- ↑ “Causa fidei . . . . exorbitantem et irregularem prorsus favorem habet et ab omni jure deviare, omnem captivare rationem, nec judiciis laicorum ratione corrupta utentium subjecta creditur. Etenim Causa fidei ad multa obligat, quæ alias sunt voluntaria, multa, imo infinita remittit, quæ alias præcepta; quæ alius valide gesta annullat, et contra quæ alias nulla et irrita, fiunt valida . . . . ex jure canonico.”—J. H. Boehmeri (Jus Eccles. lib. v. tit. vii. § 32. See also § 44 et seq.).
- ↑ “Placetta de Fide, ii. Il ne faut pas chercher dans la nature des choses mêmes la veritable cause de 1’inseparabilité de la foi et de la pieté. Il faut, si je ne me trompe, la chercher uniquement dans la volonté de Dieu . . . . Bene facit et nobiscum sentit, cum illam conjunctionem (i.e., of sanctity or virtue with faith) a benifica Dei voluntate et dispositione repetit; nec id novum est ejus inventum, sed cum antiquioribus Theologis nostris commune.”—J. A. Ernesti. (Vindiciæ arbitrii divini. Opusc. theol. p. 297.) “Si quis dixerit . . . . qui fidem sine charitate habet, Christianum non esse, anathema sit.”—Concil. Trid. (Sess. vi. de Justif. can. 28).
