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What, then, according to Catholic doctrine, is faith and the duty to believe?

Let us briefly recall to mind the fundamental tenets of the Christian religion. It tells us that even in the Old Testament, but more especially in the New, through His Incarnate Son, God has revealed to man all those religious and moral truths which are necessary and sufficient for the attainment of his supernatural end. Some of them are truths which reason by itself could not discover; others it could discover, but only by great labour. And this divine revelation demands belief. Belief is natural to man. The child believes its parents, the judge believes the witnesses, the ruler believes his counsellors. God wished to meet man in this way, and to give him certainty in regard to the highest truths.

But revelation was to be an heritage of mankind, it was to be transmitted and laid unadulterated before all generations. For this reason it could not be left unprotected to the vicissitudes of time, or the arbitrary interpretation of the individual. It would have utterly failed in its purpose of transmitting sure knowledge of certain truth, – the history of Protestantism proves this, – had it been given merely with the injunction: Receive what I have committed to your keeping, and do with it what you please. No, it had to be made secure against subjective, arbitrary choice.

To this end Christ established an international organization, the Church, and committed to it His Gospel as a means of grace, together with the right and sacred duty to teach it to all men in His Name, to keep inviolate the heirloom of revelation, defending it against all error. “Going, therefore, teach ye all nations” (Matt. xxviii. 19), was His command. “Go ye into the whole world and preach the Gospel to every creature; he that believeth and is baptized shall be saved, but he that believeth not shall be condemned” (Mark xvi. 15). “He that heareth you, heareth Me, and he that despiseth you, despiseth Me” (Luke x. 16). “Behold, I am with you all days, even to the consummation of the world” (Matt. xxviii. 20). He gave His divine aid to the Church, in order that she might infallibly keep His doctrine to the very end of time.

Thus the divine revelation and the Church approach all men with the duty to believe: “he that believeth shall be saved,” God gravely commands; “and if he will not hear the Church, let him be to thee as the heathen and publican” (Matt. xviii. 17). They lay their teachings before the human intellect, bidding it retain them as indubitable truth, upon their infallible testimony, yet only after convincing itself that God has really spoken, and that this Church is the true one, which cannot err. And only after having convinced itself of the credibility of the proposed teaching is it obliged to believe. Hence, according to the Christian mind, faith is the reasonable conviction of the truth of what is proposed for belief, by reason of an acknowledged infallible testimony.

The Catholic dogma we find explained in the definition of the Vatican Council, which had to expose so many errors that are liable in our days to confuse the faithful in their notions of faith and Church. “This faith,” says the Vatican Council (Sess. III, chap. 3), “which is the beginning of human salvation, the Catholic Church teaches to be a supernatural virtue, by which, through the inspiration and co-operation of the grace of God, we believe to be true what He has revealed, not on account of the intrinsic truth of it, perceived by the natural light of reason, but on the authority of God who gives the revelation, who can neither deceive nor be deceived… Nevertheless, in order that the service of our belief might be in accord with reason (‘a reasonable service’) God willed to unite to the internal helps of the Holy Ghost external proofs of His revelation, to wit, external works divine, especially miracles and prophecies, which, clearly demonstrating God's omnipotence and infinite knowledge, are most certain signs of divine revelation and are suited to the intelligence of all.” The Council adds expressly the canon: “If any one say that divine revelation cannot be made credible by exterior signs, and that men ought therefore to be moved to belief solely by their interior experience or individual inspiration, let him be anathema.”We have here stated the Catholic dogma as unanimously taught by all Christian centuries, by all Fathers and theologians.

Hence, the act of faith by which I believe that the Son of God became man, that I shall rise from the dead, is first of all a judgment of the reason, not an act of the will, or a feeling of the heart. It is, moreover, a certain rational judgment upon weighty reasons, not, indeed, such which I draw from intellectual knowledge, but those which rest upon the infallible testimony of God. The act of faith agrees therefore with assent to historic truth in that it is of the same kind of knowledge, but upon the authority of infallible testimony. Just as I believe that Alexander once marched victoriously through Asia, because there is sure testimony to that effect, so I believe that I shall rise from the dead, because God has revealed it. The difference being that in the former case we have only human testimony, whereas in the latter God Himself speaks. Thus, according to Catholic teaching, faith and knowledge may be distinct from each other, but in a sense quite different from that of the representatives of modern, sentimental faith. The latter understand knowledge, in this connection, to be any judgment of the reason based upon evidence, and they deny that faith is such; but to a Catholic, faith, too, is a judgment of the reason, and in this sense true knowledge; only it is not knowledge in the more common sense of a cognition derived from one's own mental activity without the external means of authority.

As we have heard from the Vatican Council, it is the recognized fact of divine revelation which bestows upon the matter of faith its certainty in reason. Hence the knowledge of this fact must precede faith itself. But the knowledge must be certain, not merely a belief, for it is the very presupposition of belief, but a knowledge, derived from the intellect, which may at any time be traced back to scientific proofs if there is the requisite philosophical training. So long as man is not certain that God has spoken, he cannot have faith according to the Catholic view. One of the sentences condemned by Innocent XI., to say nothing of other ecclesiastical testimonies, is this: “The assent of supernatural faith, useful for salvation, can exist with merely probable information of the fact of revelation, even with the fear that God has not spoken.” And very recently there has been condemned also the proposition: “The assent of faith ultimately rests upon a sum of probabilities” (Decretum Lamentabile, July 3, 1907. Sent. 25).

It cannot be our task here to show at length how the Christian arrives at this certain knowledge. Our present purpose is only to state the Catholic concept of faith. We have already heard the Vatican Council refer to miracles and prophecies. To most of the faithful the chief fact that offers them this security is the wonderful phenomenon of the Catholic Church itself, which proposes to them the doctrines of faith as divine revelation.

Thus again the Vatican Council defines clearly: “To enable us to do our duty in embracing the true faith and remaining in it steadfastly, God has through His incarnate Son established the Church and set plain marks upon His institution, in order that it may be recognized by all as the guardian and interpreter of revelation. For only the Catholic Church possesses all those arrangements, so various and wonderful, made by God in order to demonstrate publicly the credibility of Christianity. Indeed the Church of itself, because of its wonderful propagation, its pre-eminent sanctity and inexhaustible fecundity in everything good, its Catholic unity and invincible duration, is a grand permanent proof of its credibility and irrefutable testimony in behalf of its divine mission. Thus, like a 'standard unto the nations,' it invites those to come to it who have not yet believed, and assures its children that the faith they profess rests upon a most firm foundation.”

The Catholic looks with pride upon his Church: she has stood all the trials of history. He sees her endure, though within harassed by heresies and endangered by various unworthiness and incapacity of her priests, and attacked incessantly from without by irreconcilable enemies, yet prevailing victoriously through the centuries, blessing, converting nations and beloved by them; while by her side worldly kingdoms, supported by armies and weapons, go down into the grave of human instability. The most wonderful fact in the world's history, contrary to all laws of natural, historical events, – here a higher hand is plainly thrust into human history; it is the fulfilment of the divine promise: “I am with you all days, even to the consummation of the world.” “The gates of hell shall not prevail against it.” He sees the Saints, who have lived in this Church and have become saints through her, those superhuman heroes of virtue, who far surpass the laws of human capacity.

In the most widely different states of life in the Church he sees virtue grow in the degree in which one submits to her guidance. He witnesses the remarkable spectacle, that everything noble and good is attracted by the Church, and their contrary repelled. He sees the miracles which never cease in her midst. Finally he beholds her admirable unity and vigorous faith; she alone holding firm to her teaching, not compromising with any error; she alone holding fearlessly aloft the principle of divine authority, and thus becoming a beacon to many who are seeking a safe shelter from spiritual ruin. In addition we finally have that harmony and grandeur of the truths of faith, and – perhaps not in the last place – that calm and peace of mind, produced in the faithful soul by a life led according to this faith, by prayer and the reception of the Sacraments. This is a clear proof that where the Spirit of God breathes there cannot be the seat of untruth.

These are sufficient proofs to produce even in the uneducated, and in children, true and reasonable certainty, provided they have had sufficient instruction in religion. It must, however, be emphasized that this conviction produced by faith need not first be gained by scientific investigation of the motives of faith, or by minute or extensive theological studies. A wrong notion of human knowledge frequently leads to the opinion that there is no true certainty at all unless it is the result of scientific study – a presumption on which is based the claim of freedom of science to disregard any conviction, be it ever so sacred, and the claim that it is reserved to science alone to attain the sure possession of the truth. Later on we shall dwell more at length upon this important point. Let it suffice here to remark that the intellect can attain real certainty even without scientific research; most of our convictions, which we all hold unhesitatingly as true, are of this kind. They constitute a belief that is based upon the real knowledge of the reason, which knowledge is not, however, so clear and distinct that it could be demonstrated easily in scientific form.

The certainty of faith, therefore, is based upon the knowledge that God Himself vouches for the truth of the teachings of faith. This relieves the faithful from the necessity of obtaining by his own reflection an insight into the intrinsic reasons of the why and the wherefore of the proposed truth, and to examine in each instance the correctness of the thing. He knows that God has revealed it, that His infallible Church vouches for it; hence it is credible and true; that suffices for him, just as trustworthy evidence suffices for the historian concerning facts which he himself has not observed.

Let no one say that faith is a blind belief and blind obedience, and that dogmatic Christianity, or, to use another phrase, “the religion of the law, demands first of all obedience: it is true it would like, besides that, an interior assent for its thoughts and commandments, but where this is lacking the law itself furnishes the ways and means to compensate the lack of this internal assent, if only obedience is there” (A. Harnack, Religioeser Glaube u. freie Forschung. Neue Freie Presse, June 7, 1908). Nor let any one say that free research has “at least this advantage over dogma, that its claims can be proved, which is not true of the other's claims” (J. H. van't Hoff, ibid., Dec. 29, 1907). These are misrepresentations.

There is no obedience to faith which is not internal assent and conviction, and there is no clinging to dogmas which is not based on motives of faith, or which could not at any time be subjected to scientific investigation. If the term “blindness of belief” were intended to express only that the believer holds the revealed doctrine to be true, not because he has discovered its truth by his own reasoning, but on the authority of God, then we might suffer the misleading word. But it is utterly false in the sense that the believer has no conviction at all. Even though others have it not, the faithful Catholic, the believing Christian, has it, and it is personal conviction. He has convinced himself that God has spoken, and of the credibility and hence the truth of the revealed doctrine, by his own reason, and this is why he assents.

Still greater is the misrepresentation of the real motive of faith, if it is held to be the opinion of the Pope or of Roman Prelates. Wundt thus misstates the Catholic position: “Not every one can acquire knowledge. But any one can believe. The enlightened leaders of the Church, and the Church herself first of all, have knowledge, and by dint of authority determine what is to be believed” (Ethik, 3d ed., 1903, I, p. 342). According to the popular scientific propaganda of unbelief, we have to deal in the Church merely with “ignorant monks, Asiatic patriarchs, and similar dignitaries, some very superstitious, who, for instance, assembled in the third century and decided by vote that the Gospel is the word of God; we have to deal with men who have proved their incapacity and incompetence” (Masaryk, Im Kampfe um die Religion, 1904, pp. 22-23).

Any one who shares such ideas about the supernaturalness of the Catholic Church has, of course, forfeited his claim to understand Catholic life and faith. The Catholic believes in his Church, not on any account of Asiatic patriarchs and superstitious dignitaries, but because she is led by the Holy Ghost, and the Pope must believe the same as the humblest of the faithful: neither the Pope himself relies upon his own judgment, nor does the Catholic who trusts in the word of the Pope.

We add a few remarks which may further illustrate the action of faith.

The knowledge of the fact of revelation, hence of the credibility of the truths revealed, is certain, as shown above. Nevertheless, it does not compel reason to assent. Under ordinary circumstances it would be impossible to think of one's own existence, of the elementary laws of mathematics, without being constrained by the evidence to give direct internal assent. But insight into the truth of a thing is not always of this high degree of clearness. In such cases it is an empirical law of the mind that reason discerns of itself the logical necessity, that is, if it desires to proceed according to the merits of the case, without, however, acting under physical constraint. There remains then the determination, the command of the will. This is generally true of many judgments about natural things, but especially true of belief. The knowledge of the fact of revelation is true and certain, though it might be still clearer. The truths offered by divine revelation are too deep for us to comprehend them fully; they imply questions and difficulties for us to ponder. We feel the physical possibility of pondering these difficulties, although we see at the same time that the difficulty is exploded by the certainty of the fact of revelation; but we remain free in giving our assent.

Herein lies the possibility of meritorious faith, the possibility of the creature rendering to God the free tribute of his free submission. At the same time it opens the possibility of turning voluntarily to doubts, and of submitting to them more and more, till the mind becomes clouded and ensnared by error. Thus, since faith depends on free will, the will is strictly commanded to impel the intellect to assent and cling to faith and to put aside doubts. God has revealed the truths of faith that they may be firmly believed.

Hence faith is a product of the will also, and may become part and parcel of the sentimental life. Firmly believed, revealed truths engender in man love and gratitude, fear and hope. And being beautiful and comforting, they are embraced fervently by the heart, and become objects of desire, sources of comfort and happiness. Nevertheless they are in themselves, and remain, rational judgments, based upon insight and knowledge; just as the fond recollections of home are and remain acts of cognition, though our affections are twined round those reminiscences like wreaths of evergreen.

What has just been said illustrates also another point, – the relation of faith to grace. The Vatican Council says: “Faith is a supernatural virtue by which, through the inspiration and co-operation of the grace of God, we believe to be true what He has revealed.” Faith is called a gift of God, a work of grace. But this must not mislead us to think that it is a mystical process, taking place in the human mind, indeed, but not moving along the natural course of human cognition, but along quite a different course: perhaps an immediate mystical grasp of the revealed truth, while natural intelligence stands aside, not understanding it. This would be returning to our starting point, – making faith anything but a judgment of the reason. It is a common doctrine of theology that the process of faith differs nothing in kind from the natural process of human intellect in its apprehension of the truth. It is belief on grounds recognized as sufficient motives for assent.

What then does grace do? Two things. First, it elevates the act of the soul in the process of believing to a higher sphere. Just as sanctifying grace elevates the soul itself to a supernatural sphere, permitting it to partake of the nature of God, so does the grace of faith raise the acts of the soul to the supernatural order. The kind of cognition, however, remains the same: just as a ring does not alter its form by being golden instead of silver.

In the second place, grace is assistance: it enlightens the intellect that it may be able to see more clearly, not giving to motives of faith an importance which they have not of themselves, but helping the intellect to see them as they are; removing the troubles and dangers of doubt which beset the mind, so that it may retain that calmness which generally accompanies the possession of the truth. The pledge of this assistance is given the Christian at baptism and with each increase of sanctifying grace. But the actual effect of grace depends on many conditions. If one omits prayer and neglects religious duties, deafens one's ear to the word of God, incurs knowingly unnecessary dangers to faith, forsakes the path of virtue, then grace may withdraw to a considerable extent; doubts become stronger, intellectual darkness and confusion increase, and man goes on apace towards infidelity.

This is the Catholic doctrine concerning faith.