Systematic Index

habits of virtues 410, 483, 800, 821, more probably even in the baptism of children 410, 483; the theological and moral virtues are distinguished 410.

The acts of theological virtues fall under divine precept 1101, 1155 f., 1166 f., 1215, 1289; active virtues are necessary in the spiritual life 1221 ff., and they are fitting even for the perfect 476; the passive virtues are not to be preferred to the active 1972.

There exists a twofold divine law, natural and positive 1851, 1939.

There exists a natural right and a natural law 1756, 1936a, 1938c d, 1939, 2279, to which human laws are to be conformed 1756 f., and the law of nations 2281.

Even human laws should take their binding force from God 1756, 1851.

Right does not consist in a material fact 1759, 1761.

Custom can obtain the force of law 1132, but in the Church it receives it from the superior hierarchical power 1507, C 25.

A people accepting a law promulgated by a prince without any cause sins 1128.

A man for his own preservation cannot dispense himself from that law which God established for his benefit 1421.

The Pope can dispense in the laws of the universal Church 731.

One does not always act prudently by following a weak probable opinion 1153; but it is licit to follow the most probable among probable opinions 1293, and it is licit to attack that opinion which allows one to follow a less probable rather than a more probable opinion 1219.

In the administration of the sacraments it is not licit, having left aside a more probable opinion, to follow a less probable one 1151. Any opinion should not be considered probable by the fact that it is contained in a book of someone younger or more modern 1127.

Regulars cannot use in the forum of conscience their privileges expressly revoked by the Council of Trent 1136.

Faith

(Concerning faith as it is an acceptance of revelation and of the preambles of faith, see: Ic d, as it is the foundation of justification: IXb.)

[XI b] Faith is a theological virtue 530, supernatural 178, 1789, 1795, which is infused in justification 800 f., more probably even in the baptism of children 410, 483; it is not to be attributed to merits 200, but is to be attributed to internal grace 178, 200a f., 442, 1626, 1791, 1814;

Hermes 1620 and the modernists 2074 ff., erred concerning the nature of faith.

Faith is not a certain religious sense 2074 ff., but an intellectual assent 420, 798, 1789, 1791, 1814, 2145, the supernatural principle of knowledge 1789, 1795, 1814, but an act produced by a creature, not merely infused by God 1242, distinct from natural science 1656, 1811; even if it does not perceive truths from intrinsic reasons 442, 1789; it is not, however, for this reason a blind assent 1625, 1637, 1790 f., 1812, or contrary to reason 1797 ff., 1915; but it is above reason 1649, 1671 ff., 1796 f.; not necessarily is it produced by arguments of reason 1814; and hence it is at the same time an act of the will commanding 420, 1789, by which a man offers free submission to God 1791, 1814, who can even command faith 1810.

It is, then, a certain assent, infallible, unchangeable by reason of its motive, which is not the convergence of probabilities 2025, nor the private experience of anyone 2081, but it is the authority of God revealing 723, 1637 ff., 1656, 1789 f., 1794, 1800, 1811 f., 1815, 1968, 2025, 2081, 2145; it is with the help of grace above all firm, by reason of its adherence 428, 460, 468, 706 ff., 1637, 1794, 1815, which the will commands 1169.

Faith which is called confident is not true and justifying faith 802, 822 f., 851, 922, 1383.

Although faith is absolutely necessary for salvation (see IXb), yet it is not