(a) Other sins against faith are opposed to its material object (i.e., the articles of belief), inasmuch as they subtract from it by denying this or that article. Credulity, on the contrary, adds to the material object of faith by accepting a doctrine as revealed when there is no prudent reason for so doing, contrary to the teaching of scripture that “he who is hasty to believe is light of heart” (Ecclus., xix. 4). This sin is opposed rather to prudence, inasmuch as it causes one to neglect the consideration of the reasons on which a prudent judgment rests (see Vol. II), and hence it does not destroy the virtue of faith. It is, nevertheless, injurious to faith, since it brings Christianity into contempt, keeps others from embracing the teachings of the Church, and leads to superstition, the “twin-sister of unbelief.” Examples: Sempronia, who is not well educated, accepts as matters of faith every pious legend, every marvellous report of miracle no matter from what source it comes or how suspicious may be its appearance. Titus holds many views considered by good authorities as improbable or false, or as at best only opinions, but he gives them out as doctrines of the Church that must be accepted, or as infallible or revealed teaching. The credulity of Sempronia is excusable imprudence on account of her ignorance, if she has not neglected instruction; but that of Titus is blameworthy, for he ought to inform himself better before attempting to instruct others. (b) Other kinds of unbelief are opposed to the formal object of faith (i.e., to the authority of revelation as the motive of belief); for implicitly at least they substitute private judgment for authority. The various systems of Naturalism, such as Deism, go farther and openly attack supernatural revelation as the ground of belief. Some of these systems deny the fact of revelation (e.g., Deism), others its character (e.g., Modernism, which makes revelation to consist in the internal experience of the believer), others its necessity (e.g., Rationalism). These heterodox teachings pertain, some to infidelity (e.g., Deism), some to heresy (c.g., Modernism). The great majority of Protestants nowadays cannot be said to have faith, declares Cardinal Newman, since they deduce from scripture, instead of believing a teacher. What looks like faith is mere hereditary persuasion. 848. Dangers to Faith.--One becomes guilty of heresy, infidelity, doubts against faith, etc., indirectly, by placing oneself in the danger of those sins (see 258 sqq., on the Dangers of Sin). Dangers of this kind are partly internal, partly external. (a) Internal dangers to faith are especially the following: intellectual pride or an excessive spirit of independence, which makes one unwilling to accept authority; love of pleasure, which sets one at odds with the precepts of faith; neglect of prayer and piety, particularly in time of temptation.