irect cause so to speak.

Reply Obj. 3: Inward faith, with the aid of charity, causes all
outward acts of virtue, by means of the other virtues, commanding,
but not eliciting them; whereas it produces the act of confession
as its proper act, without the help of any other virtue.
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SECOND ARTICLE [II-II, Q. 3, Art. 2]

Whether Confession of Faith Is Necessary for Salvation?

Objection 1: It would seem that confession of faith is not necessary
for salvation. For, seemingly, a thing is sufficient for salvation, if
it is a means of attaining the end of virtue. Now the proper end of
faith is the union of the human mind with Divine truth, and this can
be realized without any outward confession. Therefore confession of
faith is not necessary for salvation.

Obj. 2: Further, by outward confession of faith, a man reveals his
faith to another man. But this is unnecessary save for those who have
to instruct others in the faith. Therefore it seems that the simple
folk are not bound to confess the faith.

Obj. 3: Further, whatever may tend to scandalize and disturb others,
is not necessary for salvation, for the Apostle says (1 Cor. 10:32):
"Be without offense to the Jews and to the gentiles and to the Church
of God." Now confession of faith sometimes causes a disturbance among
unbelievers. Therefore it is not necessary for salvation.

_On the contrary,_ The Apostle says (Rom. 10:10): "With the heart we
believe unto justice; but with the mouth, confession is made unto
salvation."

_I answer that,_ Things that are necessary for salvation come under
the precepts of the Divine law. Now since confession of faith is
something affirmative, it can only fall under an affirmative precept.
Hence its necessity for salvation depends on how it falls under an
affirmative precept of the Divine law. Now affirmative precepts as
stated above (I-II, Q. 71, A. 5, ad 3; I-II, Q. 88, A. 1, ad 2) do
not bind for always, although they are always binding; but they bind
as to place and time according to other due circumstances, in respect
of which human acts have to be regulated in order to be acts of
virtue.

Thus then it is not necessary for salvation to confess one's faith at
all times and in all places, but in certain places and at certain
times, when, namely, by omitting to do so, we would deprive God of
due honor, or our neighbor of a service that we ought to render him:
for instance, if a man, on being asked about hi