986. Making preparations for non-Catholic services, scandal and other danger being avoided, is lawful when the two conditions given above are present. (a) Hence, the preparations must contain no indication of approval of the services. Examples: If Titia, the nurse mentioned in the previous paragraph, called in an Anglican nurse to receive and fulfill the orders of Balba, she would show that she did not herself approve of the rites, and her act would be indifferent in itself. If she could not avoid telephoning the minister without serious consequences, it would not be unlawful for her to tell him that Balba wished him to call. She might even in great necessity prepare the table herself, but could take no part in the rite. The acts of telling the minister that a visit from him was desired and of preparing the table would not be, in the circumstances, approving of the rite that followed. If Claudius mentioned in the foregoing paragraph wound up the clock in the church tower, or rang the bell at certain times to indicate the hour of the day, his acts would be indifferent, since they have no necessary reference to worship.
(b) There must be a reason sufficiently grave for engaging in the work that prepares for the services. Examples: If Caia mentioned in the preceding paragraph were in great poverty and could find no other employment, this would be a sufficient reason for her cooperation. Likewise, if her husband drove a bus that carried passengers to whatever destination they desired, and he could not refuse to let them off at the church without being dismissed or causing other like inconveniences, he would have sufficient reason for his cooperation.
987. The Commandment of External Profession of Faith.—The third commandment of faith (mentioned in 918) has been considered so far in its negative aspect—that is, as a prohibition against the denial of truth or the profession of error. It remains to consider it in its affirmative aspect—that is, as a precept of profession of faith or of denial of error.
988. The ways of making profession of faith are various: (a) It is made implicitly, if one performs acts that suppose faith; explicitly, if one declares in words one’s internal belief. Thus, a Catholic professes his faith implicitly by observing the precepts of the Church; explicitly, by reciting before others an act of faith or the Creed.
(b) The declaration of one’s faith in words is made in ordinary ways, if one affirms it to others, privately or publicly, or if one teaches it or defends it in debate; it is made solemnly, if it is recited according to a prescribed form as a ceremony. Thus, a Catholic who answers to a questioner that he is a Catholic, or who explains the truths of faith to an inquirer, or who replies to the objections of an unbeliever, makes an ordinary profession of faith; one who reads before the bishop or other designated authority a formula prescribed by the Church, makes solemn profession of faith. The solemn profession of faith is usually made before the altar, on which candles are lighted; and he who makes profession of faith kneels before the authority who receives it. Sometimes witnesses are present and the profession is signed.
(c) The solemn profession of faith is sometimes an abjuration (i.e., a declaration of one’s adherence to the faith of the Church and a recantation of previous errors); sometimes it is a declaration or oath that one rejects errors or accepts truths. Thus, converts before reception into the Church abjure the errors they formerly held; officials in the Church before assuming authority make a profession of faith in which they reprobate Modernism and express their belief in the Creed and the teachings of the Church.
989. The existence of a divine precept of profession of faith is proved from revelation and intrinsic reasons, as follows:
(a) “If thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him up from the dead, thou shalt be saved. For with the heart we believe unto justice, but with the mouth confession is made unto salvation” (Rom., x. 9, 10). This precept obliges under grave sin, since it is required for salvation.
(b) The first reason for external profession of faith is the honor of God; for it is a mark of disrespect to God to be ashamed or afraid to acknowledge oneself as a believer in His Word or a witness to its truth, on account of what others may think or say or do.
(c) A second reason for the external profession of faith is one’s own good. It is well known that faith is strengthened by external acts, and that it grows weak and decays among Catholics who have no priests or churches or means of practising their faith.