Is Explicit Faith in Christ and the Trinity Necessary for Salvation?

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Once revelation has been given, faith becomes necessary for salvation, as taught by the Vatican Council:

'Since man is wholly dependent on God as his Creator and Lord, and since created reason is completely subject to uncreated truth, we are bound by faith to give full obedience of intellect and will to God who reveals [can. 1]. But the Catholic Church professes that this faith, which "is the beginning of human salvation" [cf. n. 801], is a supernatural virtue by which we, with the aid and inspiration of the grace of God, believe that the things revealed by Him are true, not because the intrinsic truth of the revealed things has been perceived by the natural light of reason, but because of the authority of God Himself who reveals them, who can neither deceive nor be deceived [can. 2]. For faith is, as the Apostle testifies, the substance of things to be hoped for, the evidence of things that appear not.' [Heb. 11:1]. (D. 1789)

'If anyone shall have said that human reason is so independent that faith cannot be enjoined upon it by God: let him be anathema.' (D. 1810)

1. Faith is necessary either by necessity of means or by necessity of precept:

Necessity of means (necessitas medii):

Something is necessary by necessity of means if it is an essential means for justification. Without it, even if omitted inculpably, salvation cannot be obtained.

In this case, neither ignorance nor inability can provide an excuse.

The necessity of means is two-fold:

Intrinsically: It is something that, by its very nature, is required as an essential means of salvation. In this case, no substitutes are possible, as with Faith, the love of God, and Sanctifying Grace.

Extrinsically: When something is a means of salvation because it was instituted by God. It can be supplied by other means. (e.g., baptism by water).

Necessity of precept (necessitas praecepti)

A precept is necessary if it is prescribed in such a way that it cannot be freely omitted without sin.

A precept is necessary if it is prescribed in such a way that it cannot be freely omitted without sin. If the omission is culpable, it leads to damnation; however, if the omission occurs inculpably due to ignorance or inability, salvation can still be attained despite it.

Faith is necessary both by necessity of means, concerning certain objects, and by necessity of precept, concerning others.

2. Faith is required by necessity of means:

Faith is absolutely necessary for salvation by necessity of means; no one can be saved without it. Justification is not conferred without faith, hope, and charity. Therefore, whoever lacks the habit of faith necessarily lacks sanctifying grace.

This applies to the act of faith, particularly in the case of adults. However, infants and others who lack the use of reason can be saved without an explicit act of faith through the habit of faith received in their baptism.

3. The necessity of faith for salvation is proved by Divine revelation and confirmed by reason.

The necessity of faith demonstrated by Divine revelation:

Sacred Tradition and the Magisterium affirm that faith is required as a necessity of means: 'Without faith, it is impossible to please God and to attain the fellowship of His children.'

Sacred Scripture conveys this in several ways:

It states that faith is the beginning and foundation of human salvation. Thus, Christ, in His discourse with Nicodemus, says:'And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up: That whosoever believeth in him, may not perish; but may have life everlasting.' (John 3:14-15)

 Likewise, when sending the Apostles into the world, He addresses them thus:

 'Whoever believes and is baptised will be saved; but whoever does not believe will be condemned.' (Mark 16:16)

 Similarly, when the deacon Philip is asked for baptism, he responds:

'If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God.' (Acts 8:37)

And the Apostles always required faith in Christ from new converts. When the Philippian jailer asked Paul and Silas, 'Sirs, what must I do to be saved?' they responded:

 'But they said: Believe in the Lord Jesus, and thou shalt be saved, and thy house.' (Acts 16:30-31)

 Scripture also declares that the works of the Law and natural works are insufficient without faith. This is repeatedly emphasised by the Apostle, especially in his letters to the Romans and Galatians:

'For we account a man to be justified by faith, without the works of the law.'(Romans 3:28)

'But knowing that man is not justified by the works of the law, but by the faith of Jesus Christ; we also believe in Christ Jesus, that we may be justified by the faith of Christ, and not by the works of the law: because by the works of the law no flesh shall be justified.' (Galatians 2:16)

(c) Finally, it asserts that faith is a necessary means for spiritual life and for pleasing God:

'The just man shall live by faith; but if he draws back, My soul shall have no pleasure in him... Without faith, it is impossible to please God; for whoever approaches God must believe that He exists and that He is the rewarder of those who seek Him.' (Hebrews 10:38; 11:6)

The necessity of faith for salvation is confirmed by reason

Since this end so surpasses our natural capacities that we cannot even know it by natural reason—let alone the means to attain it, such as Christ’s sacrifice and the sacraments He instituted—it was necessary for these things to be made known to us through faith.

Moreover, the end towards which we strive is the perfect vision of God. It was fitting, therefore, that we should be led towards this perfect knowledge through faith, which is, as it were, the beginning of the vision of divine things, inasmuch as it makes us share in divine knowledge:

"Relying on divine testimony, we believe those things which He Himself sees, and which we shall later see."

4. Is explicit belief in Christ the Redeemer and the Most Holy Trinity necessary for salvation?

There is debate as to whether explicit faith in the Most Holy Trinity and Christ the Redeemer is necessary as a necessity of means.

It is commonly held that before Christ's advent, it was not necessary as a necessity of means to explicitly believe in the mysteries of the Most Holy Trinity and the Incarnate Word; for these had not yet been sufficiently revealed to mankind.

On the other hand,  some theologian,  supported by the authority of St Augustine and St Thomas, hold that after Adam’s fall, it was necessary for justification, as a necessity of means, to explicitly believe in some mediator through whose merits salvation could be obtained.

They cite the words of Scripture: "For there is no other name under heaven given to men by which we must be saved" (Acts 4:12), and from this, they infer that no one can be saved without faith in Christ, or at least in some mediator.

many theologians today teach as the more probable opinion that explicit faith in the mysteries of the Most Holy Trinity and the Incarnation, or even in Christ as mediator, is not necessary as a necessity of means. And this for several reasons:

So grave a necessity should not be posited without compelling reason; yet such a reason is lacking. Indeed, when the Apostle speaks of the necessity of faith in the passage cited above, he speaks only of faith in God as the rewarder. Moreover, the acts of faith, hope, charity, and penance required for justification can be elicited without faith in the Trinity and the Incarnation. As soon as we believe that God exists and is supremely good and perfect, rendering to each according to his works, nothing prevents such acts from being performed, either as an implicit necessity of means or in the sense that no one is saved except through the merits and satisfactions of Christ.

St. Alphonsus Liguori’s Method of Mental Prayer

www.introibo.fr, CC

What Is Heresy? Definition and Examples.

Erhard Schoen, via Wikimedia Commons

From the note de fide, one can immediately understand its opposite, namely, who is a heretic? (I will not address some curious matters of the ancient scholastics, who dealt with pagan or Jewish propositions).

A heretical proposition is one certainly opposed, either as contrary or contradictory, to a revealed truth that has been sufficiently and certainly proposed by the Church.

A contrary opposition is as follows:

• All the books of Sacred Scripture are inspired.
• No book of Sacred Scripture is inspired.

A contradictory opposition is, for instance:

• All the books of Sacred Scripture are inspired.
• Some books, such as The Second Book of Maccabees, are not inspired.

Since it is a dogma of faith that all books are inspired, it is heresy to say either that no book is inspired or that some book is not inspired.

Observations

1. Note the term certainly. If something is uncertain, it cannot be defined, and therefore a contrary statement cannot be called heretical. I will explain this using a well-known theological example:

A thesis in the treatise De Gratia (On Grace) affirms: "A sinful adult cannot keep the entire law for a long time without grace" (D. 132; 183; 192; 806).

At first glance, this thesis might seem to be defined, but someone could avoid the authority of the documents by arguing that they refer to the observance of the commandments, not necessarily to their salvific value. Therefore, if someone were to say, 'I can keep the commandments for a long time even without grace,' they could not be called heretical because their opposition to a defined text is not certain.

2. Furthermore, when it is said 'contrary versus contradictory': If the contradictory is false, the contrary is significantly more false, as it denies more than the former. An example is provided concerning the Seven Sacraments and the inspired books. Another question is whether heresy can exist against ecclesiastical faith, and indeed it seems that it can, as many things appear to be defined as de fide ecclesiastica (of ecclesiastical faith), as we shall see later.

Without Faith It Is Impossible to Please God – Why Faith Is Necessary for Salvation

Today, I responded to a comment on social media stating that 'the Church does NOT teach that one can be saved without the true faith.' This prompted an angry response:

'You see, that statement is essentially a straw man. You have presented a formulation that the Church has never taught. Instead, this is merely your conclusion based on what you have learned and read.'

A formulation that the Church has never taught? That is news to me. As the dogma of the necessity of faith for salvation is often denied, doubted, or distorted by Novusordites, I shall demonstrate what the Church teaches on the matter.

The necessity of faith for salvation in the New Testament

The gospels and Pauline epistles explicitly teach the necessity of faith for salvation:

'He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned.' (Mark 16:16)

'He that believeth in him is not judged. But he that doth not believe, is already judged: because he believeth not in the name of the only begotten Son of God.' (John 3:18)

'He that believeth in the Son, hath life everlasting; but he that believeth not the Son, shall not see life; but the wrath of God abideth on him.' (John 3:36)

'But without faith, it is impossible to please God. For he that cometh to God, must believe that he is, and is a rewarder to them that seek him.' (Hebrews 11:6)

The Athanasian Creed (also known as the QUICUMQUE creed) teaches that the Catholic faith is necessary to attain eternal salvation:

'Whoever wishes to be saved, needs above all to hold the Catholic faith; unless each one preserves this whole and inviolate, he will without a doubt perish in eternity.' (D. 39)

The necessity of faith for salvation has been taught by several ecumenical councils.

COUNCIL OF CONSTANCE:

'We learn from the writings and deeds of the holy fathers that the catholic faith without which (as the Apostle says) it is impossible to please God, has often been attacked by false followers of the same faith, or rather by perverse assailants, and by those who, desirous of the world’s glory, are led on by proud curiosity to know more than they should; and that it has been defended against such persons by the church’s faithful spiritual knights armed with the shield of faith.' (Council of Constance, Session 8 – 4 May 1415, )

COUNCIL OF TRENT

 'But when the Apostle says that man is justified 'by faith' [can. 9] and 'freely [Rom. 3:22, 24], these words must be understood in that sense in which the uninterrupted consent of the Catholic Church has held and expressed, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, "without which it is impossible to please God" [Heb. 11 :6] and to come to the fellowship of His sons; and are, therefore, said to be justified gratuitously, because none of those things which precede justification, whether faith, or works merit the grace itself of justification; for, "if it is a grace, it is not now by reason of works; otherwise (as the same Apostle says) grace is no more grace" [Rom.11:6].' (D. 801)

VATICAN COUNCIL

 'But, since "without faith, it is impossible to please God" [ Heb. 11:6] and to attain the fellowship of His sons, hence, no one is justified without it; nor will anyone attain eternal life except "he shall persevere unto the end on it" [ Matt. 10:22;24:13]. Moreover, in order that we may satisfactorily perform the duty of embracing the true faith and of continuously persevering in it, God, through His only-begotten Son, has instituted the Church, and provided it with clear signs of His institution, so that it can be recognized by all as the guardian and teacher of the revealed word.' (D. 1793)

The popes have always taught the necessity of faith for attaining salvation.

Innocent III (1198-1216)

''By the heart we believe and by the mouth we confess the one Church, not of heretics but the Holy Roman, Catholic, and Apostolic (Church) outside which we believe that no one is saved.' (D. 423)

Boniface VIII (1294 –1303)

'With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic, and we firmly believe and simply confess this (Church) outside which there is no salvation nor remission of sin, the Spouse in the Canticle proclaiming: "One is my dove, my perfect one. One she is of her mother, the chosen of her that bore her" [ Song. 6:8]; which represents the one mystical body whose head is Christ, of Christ indeed, as God. And in this, "one Lord, one faith, one baptism" [Eph. 4:5].Certainly, Noah had one ark at the time of the flood, prefiguring one Church which perfect on one cubit had one ruler and guide, namely Noah outside which we read all living things on the earth were destroyed. Moreover this we venerate and this alone, the Lord in the prophet saying: "Deliver, O God, my soul from the sword; my only one from the hand of the dog" [ Ps. 21:21]. For in behalf of the soul, that is, in behalf of himself, the head itself and the body he prayed at the same time, which body he called the "Only one" namely, the Church, because of the unity of the spouse, the faith, the sacraments, and the charity of the Church. This is that "seamless tunic" of the Lord [ John 19:23], which was not cut, but came forth by chance. Therefore, of the one and only Church (there is) one body, one head, not two heads as a monster, namely, Christ and Peter, the Vicar of Christ and the successor of Peter, the Lord Himself saying to Peter: "Feed my sheep" [ John 21:17]. He said "My," and generally, not individually these or those, through which it is understood that He entrusted all to him. If, therefore, the Greeks or others say that they were not entrusted to Peter and his successors, of necessity let them confess that they are not of the sheep of Christ, since the Lord says in John, "to be one flock and one Shepherd" [John 10:16].' (D. 468)

Leo XIII (1878 –  1903)

'The whole object of Christian doctrine and morality is that ''we being dead to sin, should live to justice''(I Peter ii., 24),that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. ''The just man liveth by faith'' (Galatians iii., II). ''Without faith it is impossible to please God'' (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. ''If anyone abides not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth'' (john xv., 6). ''He that believeth not shall be condemned'' (Mark xvi., 16).' (Tametsi Futura Prospicientibus  n.11)

Pius IX (1846 – 1878)

'You see, dearly beloved sons and venerable brothers, how much vigilance is needed to keep the disease of this terrible evil from infecting and killing your flocks. Do not cease to diligently defend your people against these pernicious errors. Saturate them with the doctrine of Catholic truth more accurately each day. Teach them that just as there is only one God, one Christ, one Holy Spirit, so there is also only one truth which is divinely revealed. There is only one divine faith which is the beginning of salvation for mankind and the basis of all justification, the faith by which the just person lives and without which it is impossible to please God and to come to the community of His children.[2] There is only one true, holy, Catholic church, which is the Apostolic Roman Church. There is only one See founded in Peter by the word of the Lord,[3] outside of which we cannot find either true faith or eternal salvation. He who does not have the Church for a mother cannot have God for a father, and whoever abandons the See of Peter on which the Church is established trusts falsely that he is in the Church.[4] Thus, there can be no greater crime, no more hideous stain than to stand up against Christ, than to divide the Church engendered and purchased by His blood, than to forget evangelical love and to combat with the furor of hostile discord the harmony of the people of God.'( Singulari Quidem)  (D. 1645)

'We are fully confident that you, our beloved sons and venerable brothers, strengthened by the grace of our Lord, Jesus Christ, will continue steadfast in your outstanding episcopal zeal. With one mind and heart and with redoubled dedication, may you persist in defending the House of Israel, may you fight the good fight for the faith and defend from the snares of the enemy the faithful entrusted to your care. Admonish and exhort them to be strong in our sacred faith, without which it is impossible to please God. Urge them to persevere firmly established in our divine religion, which alone is true and eternal and prepares for salvation and even, to a very great extent, preserves and prospers civil society.' (Quanto Conficiamur Moerore, 13)

Saint Pius X (1903 – 1914)

'Since they attack the very root of faith either by openly denying, hypocritically undermining, or misrepresenting revealed doctrine, we should above all recall the truth Charles often taught. ''The primary and most important duty of pastors is to guard everything pertaining to the integral and inviolate maintenance of the Catholic Faith, the faith which the Holy Roman Church professes and teaches, without which it is impossible to please God.''[30] Again: ''In this matter, no diligence can be too great to fulfil the certain demands of our office.''[31] We must therefore use sound doctrine to withstand ''the leaven of heretical depravity,'' which if not repressed, will corrupt the whole. That is to say, we must oppose these erroneous opinions now deceitfully being scattered abroad, which, when taken all together, are called Modernism. With Charles, we must be mindful ''of the supreme zeal and excelling diligence which the bishop must exercise in combating the crime of heresy.''[32]  (Editae Saepe)

Pius XII (1939 – 1958)

'Some reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation.' (Humani Generis,27)

Lenten Devotional Readings and Meditations for 2025

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