According to the Catholic doctrine, faith is the beginning of human salvation, the ground and root of justification, [Footnote 15] i.e., of the supernatural life of the soul. St. Paul designates faith "the substance of things hoped for." [Footnote 16] That is to say, the beatific vision of God, and with it the point toward which the whole supernatural order tends and in which it rests, has its foundation laid in faith, and is already in germ contained in it. Christ, and with him the fountain of our supernatural life, dwells in us through faith. [Footnote 17] Is Christ, therefore, called the foundation, beside which no other can be laid, [Footnote 18 ]then is faith recognized in the basis of the supernatural order, because by faith we are immediately brought into union with Christ. Wherefore the apostle makes our participation in the fruits of the work of redemption precisely dependent on the condition, "If so ye continue in the faith, grounded and settled." [Footnote 19] The same portion as foundation, which faith has in the inner life of grace in the soul, is also accorded to it in relation to the exterior structure of the Church. The visibility of the true Church is only the historical embodiment of the element of the supernatural. The divine building of the Church has for its foundation the apostles, [Footnote 20] that is, as the sense of the passage evidently is, through the faith which they preached. Very remarkable is the form of expression in the well-known saying of the apostle: "One Lord, one faith, one baptism." [Footnote 21] Here the unity of faith is given the precedence of the unity produced through baptism, as being its necessary pre-requisite. The one baptism is the bond of unity of the Church only in the second line. Through it, namely, the fruitful germ of the one faith in which exclusively the unity of the Church has its root, is continually planted in individual souls, an actual confession of that faith being also included in the ceremony of baptism itself.
[Footnote 15: Trid. Sess. vi., cap. 8.]
[Footnote 16: Heb. xi. i.]
[Footnote 17: Eph iii. 17.]
[Footnote 18: I Cor. iii. 11.]
[Footnote 19: Coloss. i. 23.]
[Footnote 20: Eph. ii. 20.]
[Footnote 21: Eph. iv. 5.]
The Church herself makes use of language which clearly shows that she regards faith as the deepest principle of her being. [Footnote 22] The Catechism of the Council of Trent defines the Church as "the faithful dispersed throughout the world." [Footnote 23]
[Footnote 22: Concil. Lateran., iv. cap. Firmiter: Una fidelium universalis ecclesia. ]
[Footnote 23: Catech. Rom., pars 1, cap. x. . qu. 2. ]
According to St. Thomas, also, the unity, and consequently the catholicity of the Church, is radically grounded in faith. The angelic doctor means here living faith, or fides formata. According to this view, the principle of catholicity pervades the innermost depth of subjectivity. At the same time it is clear how the same comes to an historical manifestation. This takes place in the symbol of the Church. The faith which finds its historical expression in the ecclesiastical symbol is to be regarded as fides formata, [Footnote 24] for this reason, because it is a confession of faith made in the name and by the personality of the collective Church, which possesses its inward principle of unity in the fides formata, or living faith. Moreover, the symbol of the Church is a constant warning for those of her members who have not the grace of sanctification to make their faith living through charity. [Footnote 25]
[Footnote 24: That is, faith made perfect by charity as it exists in a person who is in the state of grace, in contradistinction from the faith of a sinner.—TRANSLATOR ]
[Footnote 25: Secunda Secundae, qu. 1. a. q. ad 3. ]
In the foregoing doctrinal exposition St. Thomas has marked out for us the path to be followed in seeking [{101}] for the medium of union between the exterior and ulterior catholicity of the Church. Our argument must start, therefore, from the position that the unity of the Church in the first line is a unity in faith. In this notion we have the speculative middle term between the inner being of the Church and her historical form of manifestation. From the blending of both these elements is formed the full, adequate idea of catholicity. This last exhibits itself as a force acting in two distinct spheres, that of the inward subjectivity and that of historical objectivity. Consequently, the exterior and interior catholicity of the Church, or the two sides of Catholicism, must be reduced to the same principle. A further evolution of this thought will make it clear, why the being of the true Church can only find its true actualization in the historical form of Catholicism.
The catholic visible form of the Church, as pointed out above, is indicated in the papacy. But in what relation does the latter stand to the interior catholicity of the Church? In order to find the right answer to this decisive question, we must first more exactly define in what sense the papacy must be regarded as the bond of the historical unity of the Church. It must be so regarded, precisely in so far as the primacy has been instituted for the special end of preserving the faith incorrupt. According to the teaching of the Fathers of the Church, Peter is the Church's foundation of rock, in virtue of his faith. [Footnote 26] By this, of course, is not meant the personal confession of the Apostle Peter, but the object-matter of the same, the contents of the faith to be preached by Peter and his successors. Peter, says Leo the Great, is called by Christ the Rock, on account of the solidity of the faith which he was to preach, pro soliditate fidei quam erat praedicaturus. [Footnote 27 ] This is not the place to develop further in what way the papacy proves itself in act the cement of the unity of faith. We shall speak of that later. It is enough for our purpose, in the meanwhile, to take note of the judgment of the ancient Church. According to the doctrine of the Fathers of the Church, the fundamental significance which the papacy has for the Church, rests upon a relation of dependence between her faith and the faith of Peter, including by consequence that of his successors. In this sense St. Hilarius distinctly calls the faith of the Apostle Peter the foundation of the Church. [Footnote 28] The same view is found in St. Ambrose, [Footnote 29] expressed in nearly the same words. But if Peter is the Church's foundation of rock precisely through his faith, that mutual relation between the inner catholicity of the Church and the papacy is no longer doubtful. For that the Church, according to her inward essence, verifies herself as the Catholic Church, she owes precisely to her faith, as likewise, on the other side, her catholic visible form is conditioned by the outward profession of the same faith. Consequently, the papacy as guardian of the unity of faith, stands also in a necessary connection with the inner being of the Church. Here then we have the uniting member we have been seeking between inward and outward catholicity, the essence and the manifestation of the Church. In so far as the historical connection with Peter must be conceived as a bond of faith, in this same connection or in the form of Catholicism, the true Church, even as to her inner being, comes historically into visible manifestation.
[Footnote 26: See the relevant passages from the fathers in Ballerini, De vi ac rations primatus Rom. Pont., cap. xii., § 1, No. 1. ]
[Footnote 27: Serm. 62.]
[Footnote 28: De Trin., vi. 37. ]
[Footnote 29: De Incarn., cap. 5. ]
Faith, which we affirm to be the essential kernel of Catholicism, has two sides, one which is interior and subjective, and another which comes to outward manifestation. With the heart we believe unto justification, but with the mouth confession is made unto salvation. [Footnote 30] A revealed truth [{102}] corresponds to supernatural faith as its necessary object. Therefore, it may be remarked in passing, the subjective act of faith is equally infallible with the divine testimony itself, upon which it is essentially based. [Footnote 31] This revealed object of faith, without which a supernatural faith is entirely inconceivable, is mediated or set forth through an organ directly instituted by God for this purpose. An individual, who thinks that he has discovered, through private investigation or in any other way, a particular point of doctrine, which hitherto has not been universally received as such, to be a revealed truth, can only make it an object of supernatural faith, when he is able to judge with certainty that this supposed new doctrine of faith would be approved by the infallible, divinely appointed organ of revealed truth. [Footnote 32]