. Therefore it is not an act
of faith.

Obj. 2: Further, man is sometimes deterred by fear or some kind of
confusion, from confessing his faith: wherefore the Apostle (Eph.
6:19) asks for prayers that it may be granted him "with confidence,
to make known the mystery of the gospel." Now it belongs to
fortitude, which moderates daring and fear, not to be deterred from
doing good on account of confusion or fear. Therefore it seems that
confession is not an act of faith, but rather of fortitude or
constancy.

Obj. 3: Further, just as the ardor of faith makes one confess one's
faith outwardly, so does it make one do other external good works,
for it is written (Gal. 5:6) that "faith . . . worketh by charity."
But other external works are not reckoned acts of faith. Therefore
neither is confession an act of faith.

_On the contrary,_ A gloss explains the words of 2 Thess. 1:11, "and
the work of faith in power" as referring to "confession which is a
work proper to faith."

_I answer that,_ Outward actions belong properly to the virtue to
whose end they are specifically referred: thus fasting is referred
specifically to the end of abstinence, which is to tame the flesh,
and consequently it is an act of abstinence.

Now confession of those things that are of faith is referred
specifically as to its end, to that which concerns faith, according
to 2 Cor. 4:13: "Having the same spirit of faith . . . we believe,
and therefore we speak also." For the outward utterance is intended
to signify the inward thought. Wherefore, just as the inward thought
of matters of faith is properly an act of faith, so too is the
outward confession of them.

Reply Obj. 1: A threefold confession is commended by the Scriptures.
One is the confession of matters of faith, and this is a proper act
of faith, since it is referred to the end of faith as stated above.
Another is the confession of thanksgiving or praise, and this is an
act of "latria," for its purpose is to give outward honor to God,
which is the end of "latria." The third is the confession of sins,
which is ordained to the blotting out of sins, which is the end of
penance, to which virtue it therefore belongs.

Reply Obj. 2: That which removes an obstacle is not a direct, but an
indirect, cause, as the Philosopher proves (Phys. viii, 4). Hence
fortitude which removes an obstacle to the confession of faith, viz.
fear or shame, is not the proper and direct cause of confession, but
an ind