[De veritate dicenda aut tacenda]

of virtue, from the second book of the Ethics.

Concerning the confession of faith: when it is necessary and when not.

These things being premised, as if preparing a path for what follows, so that it may appear more clearly and lucidly what the style intends: since the pronunciation of truth seems to be concerned with diverse materials which can be multiplied to infinity, according to the variety of things which are infinite from the first Elenchi Aristotle's Sophistical Refutations. I intend to solve the knot of this doubt through some general propositions from which one desiring to know about the truth to be enunciated will be able to be led in some way to the desired purpose.

The first of which is this: Although the truth of the orthodox faith ought never to be absent from the hearts of the faithful, yet the vocal expression of that same faith is not necessary for salvation at every time, place, and for every person. This proposition is of the blessed Thomas in the Secunda Secundae, question 3. For regarding the first part of it, it is clear. Because to the Hebrews 11, it is said: "Without faith, it is impossible to please God," and "Faith is the foundation of salvation, for it is the substance of things to be hoped for." Even if sometimes true faith is posited to be absent from hearts in act or habit, while salvation remains, then even an infidel is posited to be saved, against that of Peter: "Neither is there any other name given to men in which we ought to be saved," which is the name of Jesus, in whom our whole faith is included (Acts 4). Regarding the second part, the proposition is clear, because confessing the truth of faith is an affirmative [precept] which does not obligate for always.