Somebody posed me the objection of scandal or correct understanding of Assisi; we can talk about this aspect of the issue after we bring to an end the question of the act itself. We may debate the consequences of the act after full examination of the act itself. Nevertheless, I will try to answer every question list members pose to me.<\/p>\n
We have here a shifting of accent: we have to distinguish between the act itself fulfilled by the pope (staying together to pray) and the organization of the meeting. Nevertheless the pope has some responsibility for this organization: is it a sin to invite unbelievers to pray? To answer to this question, we must ask ourselves: \u201cmust an unbeliever pray?\u201d<\/p>\n
a) \u201cUnbelief by way of pure negation\u201d (infidelitas secundum negationem puram) in case a man may \u201cbe called an unbeliever merely because he has not the faith\u201d \u201cin those who have heard nothing about the faith\u201d; this Unbelief is not a sin -and b) \u201cUnbelief by way of opposition to the faith\u201d (infidelitas secundum contrarietatem ad fidem) when \u201ca man refuses to hear the faith\u201d (S.Th II II, 10,1 c); this Unbelief is a sin.<\/ul>\nThe fact that \u201cunbelief by way of pure negation\u201d is not a sin, is not only a Thomist concept, but it\u2019s also a verity of faith: St. Pius V condemned the proposition \u201cInfidelitas pure negativa in his quibus Christus non est predicatus peccatum est<\/em>\u201d (D +1068) (= Purely negative unbelief, in those whom Christ was not preached to, is a sin).<\/p>\nA great Thomist theologian , De Victoria, specified also the degree of necessary predication, in order that negative unbelief become positive: it\u2019s necessary for not only a simple presentation of faith, but a presentation including all necessary motives of credibility. In fact St. Thomas teaches that \u201cNobody would believe if he doesn\u2019t see he must believe\u201d (non enim crederet nisi videret ea esse credenda \u2013 S.Th., II II, q. 1, a. 4 ad 2). Only God knows the degree of innocence or culpability in the heart of unbelievers.<\/p>\n
So we can pose a more definite question: must an unbeliever (an unbeliever by way of pure negation) pray? I think the answer is \u201cyes,\u201d because, according to St. Thomas\u2019s teaching, we know that religion is a part of Justice, and Justice is an obligation by natural law. Every man must be religious, because every man must be upright (iustus). Prayer is an act of religion (not an act of faith), so every man must pray. So we must say to an unbeliever: follow natural law; you must be prudent, temperant, strong, upright.<\/p>\n
St. Thomas says:<\/p>\n
Now the Divine law which is the law of grace, does not do away with human law (non tollit ius humanum) which is the law of natural reason. S. Th., II II, q. 10, a. 10 c.<\/ul>\nHow is it possible that God orders man to be religious, knowing that men (today the majority of humankind), although unbelievers \u201cby way of pure negation,\u201d performing this precept, will sin? If an unbeliever doesn\u2019t pray, he sins (against natural law). If an unbeliever prays, he sins, because He doesn\u2019t pray to the true God. This would be a trap!<\/p>\n
Therefore, I conclude that invitation to unbelievers to pray, is not a formal participation in an act of false religion, but is a formal invitation to be religious, to follow natural law. The pope doesn\u2019t says: \u201cPray to a false God,\u201d but \u201cPray [as best you can].\u201d Everything false in such act of religion, becomes an \u201cindirect voluntary\u201d (as the death of a child in case of removal of a cancerous uterus).<\/p>\n
But now there are some new questions: Why must man be religious if he cannot know true religion? May an act of religion be specified by a false material object (as the one of false religion)? According to St. Thomas, the exercise of religion by an unbeliever may be a sort of natural preparation<\/i> to receive grace: In IV Sent., II, d. 28 q. 1, a. 4 ad 4:<\/p>\n
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