An infidel is an unbaptized person, whose faith, even if he does believe in God, is not supernatural, but purely natural. He is an infidel whether he is found in darkest Africa or in the midst of this Christian commonwealth, and in this latter place there are more infidels than most people imagine. A decadent Protestantism rejects the necessity of baptism, thereby ceasing to be Christian, and in its trail infidelity thrives and spreads, disguised, 'tis true, but nevertheless genuine infidelity. It is baptism that makes faith possible, for faith is a gift of God.
An apostate is one who, having once believed, ceases to believe. All heretics and infidels are not apostates, although they may be in themselves or in their ancestors. One may apostatize to heresy by rejecting the Church, or to infidelity by rejecting all revelation; a Protestant may thus become an apostate from faith as well as a Catholic. This going back on the Almighty—for that is what apostasy is,—is, of all misfortunes the worst that can befall man. There may be excuses, mitigating circumstances, for our greatest sins, but here it is useless to seek for any. God gives faith. It is lost only through our own fault. God abandons them that abandon Him. Apostasy is the most patent case of spiritual suicide, and the apostate carries branded on his forehead the mark of reprobation. A miracle may save him, but nothing short of a miracle can do it, and who has a right to expect it? God is good, but God is also just.
It is not necessary to pose as an apostate before the public. One may be a renegade at heart without betraying himself, by refusing his inner assent to a dogma of faith, by wilfully doubting and allowing such doubts to grow upon him and form convictions.
People sometimes say things that would brand them as apostates if they meant what they said. This or that one, in the midst of an orgy of sin, or after long practical irreligion, in order to strangle remorse that arises at an inopportune moment, may seem to form a judgment of apostasy. This is treading on exceedingly thin glass. But it is not always properly defection from faith. Apostasy kills faith as surely as a knife plunged into the heart kills life.
A schismatic does not directly err in matters of faith, but rejects the discipline of the Church and refuses to submit to her authority. He believes all that is taught, but puts himself without the pale of the Church by his insubordination. Schism is a grievous sin, but does not necessarily destroy faith.
The source of all this unbelief is, of course, in the proud mind and sensual heart of man. It takes form exteriorly in an interminable series of "isms" that have the merit of appealing to the weaknesses of man. They all mean the same thing in the end, and are only forms of paganism. Rationalism and Materialism are the most frequently used terms. One stands on reason alone, the other, on matter, and both have declared war to the knife on the Supernatural. They tell us that these are new brooms destined to sweep clean the universe, new lamps intended to dissipate the clouds of ignorance and superstition and to purify with their light the atmosphere of the world. But, truth to tell, these brooms have been stirring up dust from the gutters of passion and sin, and these lamps have been offending men's nostrils by their smoky stench ever since man knew himself. And they shall continue to do service in the same cause as long as human nature remains what it is. But Christ did not bring His faith on earth to be destroyed by the lilliputian efforts of man.
[CHAPTER XXV.]
HOW FAITH MAY BE LOST.
IT is part of our belief that no man can lose his faith without mortal sin. The conscious rejection of all or any religious truth once embraced and forming a part of Christian belief, or the deliberate questioning of a single article thereof, is a sin, a sin against God's light and God's grace. It is a deliberate turning away from God. The moral culpability of such an act is great in the extreme, while its consequences cannot be weighed or measured by any human norm or rule.
No faith was ever wrecked in a day; it takes time to come to such a pass; it is by easy stages of infidelity, by a slow process of half-denials, a constant fostering of habits of ignorance, that one undermines, little by little, one's spiritual constitution. Taking advantage of this state of debility, the microbe of unbelief creeps in, eats its way to the soul and finally sucks out the very vitals of faith. Nor is this growth of evil an unconscious one; and there lies the malice and guilt. Ignorant pride, neglect of prayer and religious worship, disorders, etc., these are evils the culprit knows of and wills. He cannot help feeling the ravages being wrought in his soul; he cannot help knowing that these are deadly perils to his treasure of faith. He complacently allows them to run their course; and he wakes up one fine morning to find his faith gone, lost, dead—and a chasm yawning between him and his God that only a miracle can bridge over.
We mentioned ignorance: this it is that attacks the underpinning of faith, its rational basis, by which it is made intelligent and reasonable, without which there can be no faith.